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VIEW 



OF 



CONGREGATIONALISM 



BY 



GEORGE PUNCHARD, 

PASTOR OF THE CONG. CHURCH, PLYMOUTH, N. H, 



WB'xVci an 5Introtfuctoo :Motfce, 

BY R. S. STORES, D. D. 



11 '^ 



Id 



SALEM: 



PUBLISHED BY JOHN P. JEWETT 

NEW YORK : GOULD, NEWMAN & SAXTON. 

1840, 



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Entered according to act of Congress in the year 1840, by 

JOHN P. JEWETT, 

in the Clerk's Office of the District Court of Massachusetts. 



Wf^ 



TO 



JOHN PUNCHARD, Esq. 



MY AGED AND REVERED PARENT, 

WHOSE INSTRUCTIONS AND EXAMPLE FIRST TAUGHT ME THE VALUE 

OF THE SYSTEM HERE ADVOCATED, — THESE PAGES ARE 

RESPECTFULLY AND AFFECTIONATELY 



DEDICATED. 



PREFACE 



The design of this volume is to answer the inquiry, 
What is Congregationalism ? 

It contains a brief discussion of the principles on 
which Congregational and Calvinistic Baptist churches 
are organized ; a statement and defence of their doc- 
trines respecting church order and discipline ; an enu- 
meration and explanation of their ecclesiastical prac- 
tices ; and a consideration of some of the advantages 
of their church polity.^ 

No one can be more sensible of the difficulty of ex- 
ecuting such a plan, than the writer now is ; had he 
been equally so before he undertook the task, it might 
have saved both him and his readers the trouble of this 
preface. 

An apology for the work may, perhaps, be found in 
its history. About three years since, the writer was 
appointed, by the Clerical Association of which he is 

' The Baptists differ, somewhat, in their ecclesiastical practices, 
from what is usually denominated the Congregational order ; but, 
in their general principles of church order and government, the 
two denominations are identified. 



VI PREFACE. 

a member, to prepare a dissertation upon Congrega- 
tionalism. This he was requested to publish. But, 
though the result of considerable reading and reflection, 
it was regarded by him as too immature to be offered 
to the public. A renewal of the request of the Associa- 
tion, at their next meeting, induced the author to re- 
write the essay, and to preach the substance of it to the 
people of his charge. The re-writing of it, swelled the 
essay into six or eight sermons. Tlie unsolicited opin- 
ion of several intelligent parishioners, who were igno- 
rant of the doings of the Association, led to the belief 
that the substance of the discourses might prove ac- 
ceptable to the denomination generally. A revision 
was accordingly begun. This revision led to a further 
examination of authorities, a multiplication of topics, 
a more extended range of discussion, and ultimately, 
to the decision to submit this volume to the judgment 
of the [)ublic. 

The work has been written not for the wise, nor for 
those, exactly, who are simple ; but for that large class 
of persons who occupy the intermediate space between 
the learned and the ignorant. 

The English reader will occasionally find a word or 
phrase in Latin or Greek ; but rarely unaccompanied 
with a translation, and never, it is believed, in such a 
position as to break the sense of the sentence. 



PREFACE. VU 



It is no part of the writer's design to make war 
upon the opinions of others. He has spoken freely — 
he has felt constrained so to do — though it is hoped 
kindly, of lliose from whom he differs. 

That tiie writer has fallen into no errors, is more 
than can be reasonably expected ; but, he has certain- 
ly used his utmost care to avoid them. That the 
opinions expressed in these pages may not be modi- 
fied, in some particulars, by further investigation, is by 
no means impossible; but, as they now appear, they 
are not the offspring of haste, nor — it is confidently be- 
lieved — of prejudice. 

The Appendix contains several articles, both original 
and selected, of considerable importance to the illus- 
tration of the general subject. 

Adopting the language of the learned and excellent 
Samuel Mather, in his '' Apology for the Liberties 
of the Churches in New England," the author com- 
mends his labors to the favor of the churches and to 
the blessing of God : — '' I am far from assuming any- 
thing of authority to myself in the following sheets. 
If I have collected the sense of others right, and well 
epitomized their thoughts, which are variously dis- 
persed, and reduced them to a clear and natural order, 
I shall think it sufficient." 

Plymouth, K H. July, 1840. 



CONTENTS 



INTRODUCTORY NOTICE. 



PRELIMINARY REMARKS. 



Church Polity defined. How regarded under the Mosaic Dis- 
pensation — On the introduction of Christianity. Simplicity of 
order, the distinctive peculiarity of the first Christian churches, 
page I. The estimation of tJiis subject by the Reformers of the 
16th century. Impediment to a thorough reform of the polity of 
the church, in those days, 2. The subject not much attended to, 
until the latter part of the 16th or the early part of the 17th centu- 
ry, 3. The interest felt by the Puritans ; especially by the fathers 
of New Enajland, 4. Present indifference amonor Conffreo-ational- 
ists» Causes : I. Anxiety to promote the union of different de- 
nominations in benevolent enterprises, 4. No denominational or- 
ganizations to promote Congregationalism, 6. II. Influence of 
Theological Seminaries, 7. 111. A false, but prevalent impression, 
that it is unnecessary to make direct efforts to promote Congrega- 
tional views, 8. IV. The dearth of books upon the subject, 8. 
Note, Proposed history of the denomination, 10. 



PART I. 

PRINCIPLES OF CONGREGATIONALISM. 

A distinction made between principles and doctrines, page 11. 
Congregationalism defined, 12. Principles of the system : 1. The 
Scriptures are the only infallible guide to church order and discip- 
line, 13. Necessity of this. Note, Dr. Campbell's admission, 14. 
Consequences of denying this principle, 15. The character of the 
apostolic churches explains the New Testament meaning of the 
word Church, 16. Constitution of the Christian church designed 
to be permanently the same, 17. The objections, that our circum- 
stances are unlike those of the primitive Christians ; and, that the 
present prosperous state of the church, requires a more attractive 
exterior, answered, 17 — 19. Congregationalists thorough Protes- 
tants, 20. 

II. A church is a voluntary association of profcssincr Christians ^ 
united by covenant, for the loorship of God and the celebration of re- 
ligious ordinances, 2\ , Correctness of this principle proved from 
the Scriptures, 22—27. 



X CONTENTS. 

III. Ji church should ordinarily consist of only so many as can 
conveniently assemble together, 28. Scripture testimony upon this 
point. Provincial churches unknown to the apostles, 29. Mil- 
ner's objection, founded on the supposed numbers in some of the 
primitive churches, answered, 30, 31. Slater's representations, 
corrected, 31 — 36. Episcopalian admissions, 36. Inference from 
these admitted facts, 37. 

IV. ^11 ecclesiastical power in those icho compose the church, 37. 
Scripture testimony. Elections of officers by apostolic churches, 
38.^ Discipline of erring members, 39, 40. Christ's directions, 
Matt. 18: 15 — 18. Congregationalists, alone, can follow these di- 
rections, 41, 42. Note, Dr. Campbell's remark on ^' a church 
representative," 43. 

PART II. 

DOCTRINES OF CONGREGATIONALISM. 

I. There are but two orders of church officers, Elders and Deacons, 
page 45. Other helpers in the apostolic churches, 46. Inspiration 
essential to them. Deaconesses, 47, 48. Elders, what .' 49. Note, 
on the word '^ ordained" {/jiooTori]aavTBc) Acts 14:21 — 23, pp. 49, 
50. Why the primitive churches had a plurality of elders, 51, 
Elders, the same as pastors, overseers and bishops — Proof, 52 — 54. 
The term Eider, why applied to Christian teachers, 54. Why 
called pastors, 55. Admissions of Bloomfield and Waddington. 
John Owen's remarks, 56. Dr. Campbell's remarks, 57. Dea- 
cons, original appointment of, design — a permanent office, 57 — 61. 
Ruling elders, w^hat .? Their office work described, 57. Objec- 
tions considered, 62 — 68. Scripture testimony to the correctness 
of our views, 68, 69. 

II. There should he an entire ecclesiastical equality among Chris- 
tian ministers, 70. Gradations, how introduced into the ministry, 
71. View^s of the English reformers upon this subject, 72, note. 

III. Councils have no authority over the churches^ 72. Consocia- 
tional form considered and objected to, 74. Testimony of Eccle- 
siastical History against it, 75 — 78, 

IV. The churches accountable to each other, 78. Communion of 
churches, how exercised, 79. Note, illustrating the fellow^ship of 
the New England churches previous to 1648, p. 79. Concluding 
remarks. Why the fathers of New England loved Congregation- 
alism, 81. A spiritual system, 83. 

PART III. 

TESTIMONY OF ECCLESIASTICAL HISTORY TO THE CONGRE- 
GATIONAL CHARACTER OF THE APOSTOLIC AND PRIMITIVE 
CHURCHES. 

This testimony corroborates our interpretation of the Scriptures, 
page 85. Mosheim's testimony. The supreme power in the pec- 



CONTENTS. XI 

pie, 86. The apostles acknowledged this. The people chose their 
own rulers and teachers. Rejected or confirmed laws. Disci- 
plined offenders. Decided controversies. Determined the causes 
of presbyters and deacons. Exercised supreme power, 87. Iden- 
tity of presbyters, elders, and bishops. Distinction between teach- 
ing and ruling elders, doubtful, 88. A bishop had charge of a sin- 
gle congregation only, during the 1st and 2d centuries. Admis- 
sions of Waddington, 89. How the character of a bishop was 
changed. City bishops usurped authority over country bishops. 
Notes, Bloomfield's explanation. Dr. Campbell on the indepen- 
dency of the early Christian churches, 90. Mosheim, on the same 
topic. All churches on an equality, 91. Deflection of the 
churches in the 3d century. Clergy corrupted. Minor orders 
added. These explained, 93. Philosophers corrupt the faith, and 
princes etc. the order of the church. Influence of Constantine. 
Assumes the supreme power over the clmrcli. Bishops encroach 
upon the people, 94. Church and state accommodated to each 
other, and united. Ecclesiastical nobles created, 95. Corrupt 
state of the church. Blood-shed and house-burning by rival par- 
ties for the bishopric of Rome. Choice of their bishops taken from 
the people, 96. 

Testimony of the Apostolic Fathers Previous representa- 
tions respecting the general order, etc. of the apostolic cliurches 
corroborated. Clement, of Rome (A. D. 64 — 70), pp. 97 — 102. 
Testimony of Polycarp (A. D. 108—117), p. 102. Ignatius (A. D. 
116). His Epistles corrupted and interpolated. Reliance on these 
by Episcopalians to prove the existence of three orders in the min- 
istry, 105. His testimony favors Congregational views in several 
particulars, 106—110. Justin Martyr (A. D. 150). Dr. J. Owen's 
remarks, HI. Tertullian (A. D. 200). Cyprian (A. D. 250). Dr. 
Owen's proposition, viz. that for 200 years A. C. no other kind 
of churches existed but Congregational, 103. Character, etc. of 
Owen. Dr Campbell's confirmation of Owen's opinion, 114. 
Dr. Chauncy's collection of ecclesiastical witnesses in favor of 
Congregationalism, note, 115. 



PART IV. 

ECCLESIASTICAL PRACTICE OF CONGREGATIONAL CHURCHES. 

I. Organization of Churches. Number necessary, note, page 117. 

II. Choice and consecration of church officers, 119. Clioice of a 
pastor. Trial. Call. Acceptance. Ordaining council, 120. Pro- 
ceedings of council. Every pastor should be a member of his own 
church, note, p 121. Order of ordination services. Usages of 
Congregational churches in Great Britain diflTer somewhat from 
ours, note. Installation, 122. Imposing hands, early New England 
practice, note. Choice and consecration of deacons. Ordination 
of. Why neighboring churches not invited to assist, note, p. 123. 



XU CONTENTS. 

III. The church assemhled for business, 124. Pastor moderator. 
Clerk, 125. Majority decide all questions. Practice in Great 
Britain, note, p. 126. 

IV. Admission of Members. Candidates give a public relation of 
religious experience. Diversity of practice, note, p. 127. Pro- 
pounding. Admission, 128. 

V. Dismission of members. No dismissions without recommend- 
ations. Letters of introduction, note, p, 129. No private ways in 
or out of our churches, 130. 

VI. Dismission of a pastor. How effected. Duty of pastor. 
Church. Council, 131. In case of disagreement about the matter 
between church and pastor, 132. Practice of English and Scotch 
Congregationalists, note, p. 133. 

Vll. Church discipline. Importance of it, 133. Rule, Matt. 18 : 
15 — 18, explained, 134. Shall private steps be alicays taken.? 
135 and note. Final action of the church. Restoration of an ex- 
communicated person. What are disciplinary offences .? 136. 
Christian watchfulness a duty, 137. 

Vlil. Discipline of pastors. In the hands of the church, 137. 
Councils usually called. Mutual or ex parte. Doctrine of Cam- 
bridge Platform. Reason for councils, 138. 

IX. Wlio shall complain of offenders ? If private, the first to whom 
the offence is known. If public, one of the deacons, or other ex- 
perienced person. Every church member bound to see that the 
regular course is taken, 140. Discipline should not be hurried, 141. 

X. Discipline of sister churches . Congregational churches mem- 
bers of one family — Acknowledge their accountability to each 
other. Doctrine of Cambridge Platform, 141. Procedure in the 
discipline of an erring sister church, 142. Claim no power to dis- 
band erring churches. Withdraw fellowship after the regular steps 
have been taken without success, 143. 

XI. Minor points on ichich Congregationalists differ among them- 
selves, E. g. Raising the salaries of their pastors. By tax on prop- 
erty or pews, by weekly contributions, or yearly subscriptions, etc. 
etc. All Congregational pastors have a stipulated salary. This 
usually very small, 144* Comparison between the fathers and the 
children, on this point. Permanency of the pastoral relation, 
rather theoretical, than practical, of late. Signs of better times, 
145. Reasons for dwelling so long upon the ecclesiastical usages 
of our churches. The system cannot be estimated properly by a 
knowledge of its theory alone. Authorities for the preceding de- 
tail. Other sources of information pointed out, note. Concluding 
remarks upon this Part, 146, 147. 

PART V. 

ADVANTAGES OF CONGREGATIONALISM. 

I. It is the most scriptural system of church government. All 
governments classed as monarchical, aristocratical, or democrat!- 



CONTENTS. XUl 

cal, page 150. Episcopacy, monarchical ; Presbyterianism, aristo- 
cratical ; Congregationalism, democratical. Episcopacy, Romish, 
compared with (Congregationalism. Church of England compared, 
J50. Its form, expensiveness, etc. 152. American Episcopacy, 
identical with the English, J 53. Order and government of, 154. 
Points of difference between American Episcopacy and Congrega- 
tionalism. Mistake of bishop Hobart, 155. Methodist Episcopal 
Church compared, 158. Its organization, etc. 159. Anti-republi- 
can. The people excluded from the government of. J. Wesley's 
remark — Watson's. The system instituted by Mr, Wesley, 161. 
Method of disciplining erring members, 162. Presbyterianism 
considered, and compared with Congregationalism. Points of re 
semblance, 164. Of difference. Provincial or national character 
of Presbyterianism. The church session, 165. Presb3^tery. Sy- 
nod. General Assembly, 166. Other denominations classed, 167. 
Concluding remarks upon this head, 168. 

II. Congregationalism encourages self-government, beyond any 
other system, \6d. Supposed republican tendency of the system, 
the reason why its friends have been so persecuted. First civil 
act of the Plymouth fathers, republican in its character, 170. In- 
fluence on the civil institutions of New England. Report of En- 
glish commissioners, 1664. N umber of Congregationalists in New 
England in 1760, p. 171. Note, Mr. Jefferson's opinion. London 
Quarterly Review, on the connection between monarchy and Epis- 
copacy, 172. 

III . This system promotes intelligence, heyond any other. Intelli- 
gence indispensable to Congregationalism. Note, views of a cor- 
respondent. R. Watson's fears of a democracy in the government 
of a church, 174. Influence of this system in establishing schools 
and colleges, etc. 175. 

IV. Ilfurtiishes an efficient harrier against heresy and general 
corruption, 176. Independency of the churches, a barrier against 
general corruption. The election of pastors by the churches, a 
protection from heresy and corruption, 178. The accountability 
of pastors to the churches, another protection, 179. The objection, 
that there are, and have been, errors, etc. in Congregational church- 
es, considered. No system exempt from liabilities to error, etc. 179. 
Corruption of Romanism. Arminianism and tendency towards 
Popery in the English Episcopal Church. Something of the same 
in the Protestant Episcopal Church of America. Arianism and 
Unitarianism, etc.. among Presbyterians, 180. Conclusion. Pres- 
ident Odks's commendation of Congregationalism. 



APPENDIX. 

No. 1. A Letter IMissive from j)ersons wishing to be organized 
into a Congregational church, page 185. 

No. 2. Call from a church to a pastor elect, 185. 

No. 3. Letter Missive from a Congregational church to a neigh- 
boring church, to attend the ordination of a pastor, 187. 

B 



XVI INTRODUCTORY NOTICE. 

the maintenance of the primitive " order of the gospel," is 
agitated with an earnestness, and to an extent, that has 
called forth prompt and able responses from several of the 
watchmen on the walls of Zion. Upham and Pond, 
Bacon and Mitchell — not to mention others — have suc- 
cessfully devoted a portion of their strength to the enlight- 
enment of the public mind, and the revival of the better 
days of New England Congregationalism, when the Math- 
ers, and Cottons, and Wises, stood forth as its expounders 
and defenders. But there remaineth much land yet to be 
possessed. Ignorance, fanaticism, and superstition are not 
yet driven from the field. Other leaders of the " sacra- 
mental host" are called for by the exigencies of the times. 
They can hardly be multiplied too much. The energies 
of the churches need to be aroused and judiciously directed, 
if the hopes of the fathers and the aims of their most en- 
lightened sons are ever to be accomplished. The appear- 
ance of every new and skilful champion in this cause, will 
therefore be hailed with pleasure. The field before him is 
wide. To retain what has been already gained, demands 
great firmness and prudence. To make further conquests 
and secure them against future intrusion, requires high re- 
solve and heroic courage. Antagonistical principles are 
every where to be met and combatted ; and their defenders, 
relying on that love of variety and change, which is wrought 
so deeply into the constitution of man, press onward with 
bold hearts and confident expectation, of establishing them- 
selves in possession of the same ground once covered exclu- 



INTRODUCTORY NOTICE. XVli 

sively with the trophies of Congregational and evangelical 
achievement. Their efforts are commensurate with their 
hopes. Their pulpits abound with earnest discussions — 
their presses teem with elaborate arguments — their meas- 
ures are all conceived and carried out with an address that 
indicates a determination to put to flight the imperfectly 
organized, and unmarshalled hosts of Congregationalism. 
Nor are they to be blamed for their conscientious adherence 
to principles they believe to be scriptural, nor for any hon- 
orable efforts they make to extend those principles. Their 
consistency is worthy of honor— and more than that — of 
imitation. Would that the friends of Congregationalism 
might emulate their zeal, and furnish to the world equally 
bright examples of devotedness, in defence of their distin- 
guishing views of church polity. But how rarely, in point 
of fact, is "the order, the discipline, and the worship of 
the church," discussed in a Congregational pulpit I How 
long the term of years, in which no volume came from the 
press, explaining and vindicating the principles, doctrines 
and usages of our churches ! How few, jejune and power- 
less are the measures that have been adopted to secure the 
influence of those principles over any portion of the public 
mind ! There is a reason assigned for this ; but is it defen- 
sible ? If the weightier matters of the law may not be 
omitted, are we justified in neglecting to pay our tithes of 
the mint, annise, and cummin ? If the great doctrines and 
duties of vital godliness are of paramount importance, are 
the doctrines and duties involved in the scriptural regula- 



XVlll INTRODUCTORY NOTICE. 

tion of the churches of no importance at all ? Let every- 
thing have its appropriate place in the church of the living 
God ! True — it will not be inquired in the day of judg- 
ment — ' belonged you to this denomination or that — were 
you an Episcopalian, a Presbyterian, or a Congregational- 
ist ;' but will not the amount of individual spirituality, and 
usefulness, be inquired after ? and is there no intimate con- 
nection between the improvement of the heart and the ob- 
servance of the most scriptural form of church government 
and discipline ? It is the firm conviction of my own mind, 
that the symmetry and perfection of the Christian's charac- 
ter depend in no slight degree, on his acquaintance with the 
teachings of the Holy Spirit on '' the order of God's house," 
and his obedience thereto. And it is under this conviction, 
that I cheerfully venture a compliance with the suggestion 
of the beloved and respected author of the following pages, 
to associate my own name with his, by this brief introduc- 
tory notice, in an earnest enforcement of the claims of this 
subject, to the renewed and prayerful attention of the whole 
body of Congregational ministers and churches. The vol- 
ume has evidently been prepared with great care and labor. 
It embodies in a succinct form, and in regular order, the 
distinguishing features of Congregationalism, as it has hith- 
erto been received by the great body of our denomina- 
tion, whether in our own or other lands, and discrimi- 
nates fairly between this and other systems of ecclesiastical 
government, that claim like it, the Holy Scriptures as their 
basis. It is a work well adapted to the existing wants of 



INTRODUCTORY NOTICEJ. Xl% 

the Congregational community, and conducted throughout 
in a spirit of candor and faithfulness that all must admire, 
whether or not they approve of the conclusions at which it 
arrives. Its highly popular form of discussion, its simple 
yet elegant style, together with its studied brevity and ful- 
ness, recommend it strongly to the widest circulation. 

Finally, if Congregationalism finds much to commend it, 
in its consonance whh the genius of Christianity, and with 
the meek spirit of Christ and his apostles, and with the de- 
sign of Revelation to place all men on an equality of rights 
and privileges before God, and lead them to look beyond 
all forms, and penetrate the mysteries of godliness — it finds 
not a little additional commendation to us, in the fact that 
it stood approved to the judgment of the Fathers of New 
England, men of whom the old world was not worthy, and 
of whom the new world thinks not highly enough — men of 
learning, zeal, and self-sacrificing devotion — men who 
boldly threw off from them the manacles of religious des- 
potism, and every shred of the false faith protected by it, 
pushing to the utmost their researches into the oracles of 
God, and receiving his testimony without equivocation or 
demur, even at the cost of expatriation and the loss of all 
the pleasures of kindred and home. We honor their mem- 
ory, we hold fast to the inheritance they bequeathed us, 
and sell not our birthright for the " mess of pottage." 

RICHARD S. STORRS. 
Brainiree, July 20, 1840, 



CONGREGATIONALISM, 



PRELIMINARY REMARKS. 



Church polity — by which is meant everything relating 
to the order, discipline and worship of the Church — if not 
itself the most important of subjects, is intimately connect- 
ed with the vital interests of true religion. But, like other 
questions of interest and importance, it has been very dif- 
ferently estimated and treated in different periods of the 
world. Under the Mosaic Dispensation, church polity 
was a subject of such absorbing interest that it came 
at length to be considered, by the mass of the Jewish 
nation, as the very substance of religion. But, on the 
introduction of Christianity, men were taught that it was 
neither upon Mount Gerizim, nor at Jerusalem, neither 
with the Samaritan, nor the Jewish ritual alone, that ac- 
ceptable worship could be performed. The private house, 
the place of public concourse, the open field, the lake 
shore, were all made places of public worship; and this 
too, with the most simple ritual. 

In the order, discipline and worship of the first Chris- 
tian churches, there was as little of formality as was 
consistent with the great end for which they were organ- 
ized. 

The distinctive peculiarity of their church government 
was — Simplicity ; and while the violence of persecution 
continued, they felt little temptation to vary from this. 

1 



CONGREGATIONALISM. 



Church polity — how estimated by the Reformers. 

But, with returning peace and outward prosperity, their 
simple polity began to give way before the encroachments 
of worldliness and ambition, until a splendid hierarchal 
establishment engulfed the churches. Doctrinal errors 
and licentious practices speedily followed. 

At the dawn of the Reformation, these latter enormi- 
ties attracted special attention ; and so engrossed were the 
Reformers in the work of purifying the Church from doc- 
trinal errors, and immoral practices, that, at first, they 
gave little heed to the source through which these had come 
into the Church. If the connection between purity and 
simplicity of church order, and of religious faith and 
practice occurred to them, they acted upon the common 
principle of reforming the greatest abuses first ; leaving 
the lesser ones for after consideration. The wisdom of 
this course is questionable. 

There was, however, in those days a serious impediment 
to a thorough reform, which, if perceived, could not have 
been easily surmounted : I refer to the connection of the 
Church with the State. The Reformers leaned on the 
princes and nobles of this world ; and these were the 
last men to simplify and spiritualize the polity of the 
Church. Whether, indeed, they would have countenan- 
ced a reform in doctrine and morals even, had this been 
connected with a thorough reformation in the order, and 
discipline, and worship of the Church, is problematical. 
Certain it is, that Wickliffe, the pioneer of the Reformation, 
lost the support of his prince and of the nobility when he 
started sentiments which countenanced such a reformation. 
Whether Luther would have succeeded in his labors with- 
out the protection of Frederic, the Elector of Saxony ; 
whether the Reformation in England could have been 



PRELIMINARY REMARKS. 



By the Fathers of New England. 



carried so far, without the concurrence of Henry VIII, 
and Edward VI ; whether what was done could have 
been accomplished except by the co-operation of these 
princes, without an entire overturn in the polity of the 
State, is indeed doubtful. However this may be, one 
thing is certain, that, while these princes supported the 
Reformers in their partial labors, they held them back 
from a more thorough and radical reform of the Church; 
from reinstating it in its primitive simplicity and restoring 
it to what it was, before the policy of Constantino made it 
an appendage to the State. 

It was not until men began to feel the extreme difficul- 
ty of preserving purity of doctrine and practice under a 
worldly and unscriptural establishment, that their thoughts 
were turned towards a reformation in the general polity of 
the Church. The philosophy of the connection between 
church order and church purity, seems not to have been 
studied much, prior to the seventeenth century; or at 
least, not to have been acted upon. Yet, this is remarka- 
ble, since all previous history had shown, that a simple 
form of ecclesiastical government and purity of religious 
faith had ever been intimately associated. 

The English Puritans, if not the discoverers of this con- 
nection, were the men who acted most fully upon the dis- 
covery. 

The religious ancestors of the Congregationalists of 
New England, of all men who ever lived, had, perhaps, 
most occasion to study church polity, in all its connec- 
tions and bearings. Thrown out of the Church which 
they regarded as the mother of them all, driven to aland 
of strangers, left to begin the world anew, and to decide 
what form of ecclesiastical government they would adopt; 



CONGREGATIONALISM. 



Present indifference to the subject. 



being men of piety, and learning, and experience ; familiar 
with the Scriptures ; well read in the history of the world ; 
conversant with the treasures of antiquity — with the writings 
of the Fathers of the Church, and with classic authors; 
having had great experience of the workings of an eccle- 
siastical establishment in their native land, and having en- 
joyed opportunities while in Holland to examine the polity 
of the Reformed Churches on the Continent ; and feeling 
the deep responsibility of laying aright the religious foun- 
dations of a new world — it was natural, it was unavoida- 
ble, that the subject of church order, and discipline, and 
worship, should arrest, and fix, and for a time, all but ab- 
sorb their attention. If men in their circumstances could 
not, did not, study to advantage this great subject, then 
may we well despair of ever having it thoroughly and im- 
partially investigated. Our fathers did study the science 
of church polity, and the fruits of their study New Eng- 
land — yea, the world itself, has long been gathering. 

For many years after the settlement of New England, 
the subject of church order and government received much 
attention: some have thought too much. But he who 
has well weighed the bearings of this question upon the 
interests of pure religion, will be of a different opinion. 

However it may have been in the days of our fathers, 
certain it is, that for many years past, this subject has ex- 
cited far too little interest among the descendants of the 
New England Puritans. 

Various causes have contributed to produce this state of 
things. Among the more prominent, perhaps, may be na- 
med : 

1. The anxiety of Congregationalists to unite different 
denominations in benevolent religious societies. To ac- 



PRELIMINARY REMARKS. 



Influence of union in benevolent enterprises. 

complish this, there has been a readiness to keep out of 
sight, and even to sacrifice our denominational peculiari- 
ties. However benevolent the design of these Unions, the 
result of them has been to injure Congregationalism. 
Episcopalians, and Methodists, and Presbyterians, while 
they have united with us in this joint-stock labor suffi- 
ciently to neutralize Congregationalism, have kept up 
their separate and denominational organizations. 

But we have had nothing of this sort, by which to propa- 
gate our own peculiar views. And while Congregational- 
ists have been furnishing a large proportion of the funds 
of these Unions, as a denomination, they have derived no 
benefit from them. They have even, with an unauthori- 
zed generosity, yielded the entire advantage to other de- 
nominations. 

** What then, shall we give up all united attempts to save 
souls, for fear of injuring Congregationalism V^ If the 
question were — shall we save souls, or promote the inter- 
ests of any particular denomination ? it would be easy to 
answer. This, however, is not the question. It is — shall 
we, in connection with our efforts to save souls, endeavor 
to promote the interests of what we esteem as the most 
scriptural and excellent system of church government in 
the w^orld ; or shall we utterly disregard this ? Bishop Ho- 
bart thought that a few Bibles, and the residue of Common 
Prayer Books, were better for a destitute neighborhood 
than all Bibles,^ I would be content, if permitted to 
write upon every Bible this simple Congregational senti- 
ment THIS IS THE ONLY INFALLIBLE GUIDE TO THE PRIN- 
CIPLES OF RELIGION AND CHURCH GOVERNMENT. 

* See Mc Vicar's " Professional Days of Bishop Hobart/' 
1* 



CONGREGATIONALISIW. 



Influence of union in benevolent enterprises. 

Our Home Missionary societies have founded hun- 
dreds of churches in the Western and Southern States ; 
and New England Congregationalists have supplied a very 
large proportion of the means and men which have estab- 
lished and sustained these churches; and yet, scarce one 
in fifty of these is upon the Congregational Platform. 
Scores of young men, professedly Congregationalists, have 
gone out from our Theological Seminaries and thrown 
themselves into the bosom of the Presbyterian Church. 
And why have they done this? — '^ To do goodP And 
could they not have done good and yet have retained their 
Puritan principles ? Have these made New England an 
intellectual and moral garden ; and yet shall we be told, 
that they will not answer for the South and West ? Had 
New England men and money carried New England princi- 
ples of church government wherever they went, and boldly 
and faithfully sustained them, other sections of our coun- 
try would now more nearly resemble the land of the Pil- 
grims. I would neither hinder nor help other denomina- 
tions in establishing their favorite institutions. The land 
is wide enough for us all. Let each denomination peace- 
ably labor to do the utmost good, in that way which seems 
to it most accordant with the Divine will. If we are 
brethren, our object is the same ; though our methods of 
attaining it, are different. If the question be, Shall there 
be a Presbyterian, Episcopalian, Methodist, or no church ; 
my influence and my money shall freely go for either. But, 
if the question be, Shall it be either of these, or a Congre- 
gational church ? I am bound by my principles to say — 
the lattery by all means. 

We should live with all on the most friendly terms ; but 
chiefly mind our own business. 



PRELIMINARY REMARKS. 



Influence of Theological Seminaries. 



2. Another cause of this state of things— it is suggested 
with diffidence, and with alJ due respect to my superiors 
— niay be the operation of the principle on which some 
of the Theological Seminaries of New England are con- 
ducted. 

Nearly every dollar of their funds has come from Con- 
gregationalists ; yet, these seminaries are open alike to all 
Protestants. To this, as a general principle, there certain- 
ly can be no objection. But if, in connection with this 
admission of different denominations, there should be any 
hesitation on the part of the teachers of these institutions, 
to advocate openly, thoroughly, and earnestly. Congrega- 
tional principles of church government, the influence of 
this course would be very injurious to the interests of our 
own denomination. A three years' experience in one of 
these institutions — and one that has supplied the churches 
with more than seven hundred ministers — compels me to 
fear that the operation of the principle referred to, may 
possibly be among the causes adverse to the spread of 
Congregationalism. 

If the Professors of any of our Theological Seminaries, 
are even apparently indifferent to our church polity, we 
need not be surprised to find their pupils really so. 

Shall I be accused of narrow bigotry, in wishing to shut 
out from these schools of the prophets all but those of our 
own denomination ? I have no such wish; but simply, 
that our denominational peculiarities receive that atten- 
tion which their importance demands, and which the in- 
terests of the denomination which supports these Semina- 
ries require. If the young men of other denominations 
please to avail themselves of the advantages of our insti- 
tutions, they should be welcomed, and kindly treated ; 



8 CONGREGATIONALISM. 



A false impression prevalent. 



but should expect to hear all the doctrines of the Puritan 
Congregationalists of New England faithfully and earnest- 
ly defended. 

8. Another cause of the apathy which pervades the 
churches upon this subject, may be found in the impres- 
sion that no efforts are required to protect and promote our 
excellent system of church government. 

It is generally thought that intelligent New England 
men must of course prefer, to every other, the system to 
which they have been accustomed from their childhood — 
especially, as this has so many incontrovertible arguments 
to support it, and is so perfectly in accordance with the 
spirit of our free institutions. 

That, however, must be a good cause indeed, which 
will take care of itself; a better cause than this world has 
ever yet known. The truth is — and there is no occasion 
for concealment — while Congregationalists have been 
sleeping in their fancied security, other denominations 
have not been idle. Their peculiar tenets have been ad- 
vocated and urged, with a zeal and confidence, which, 
contrasted with our own apathy, have been as arguments 
for the correctness of other systems, and against our own. 
The inference with many has been : That system of church 
government best deserves our attention and belief, whose 
advocates most urgently and boldly claim them. Or, in 
other words : They who make the most noise, have the 
best cause, 

4. Another cause of the state of things of which we 
complain, is found in the dearth of modern books upon 
Congregationalism. 

The fathers of New England covered the land with 
publications upon church polity. But these are little 



PRELIMINARY REMARKS. 



Scarcity of books on the subject. 



known to their posterity ;* and if known, are not now well 
adapted to general circulation. 

Within a few years, it is true, several valuable works 
bearing upon this subject, have been published ; among 
which may be named : Dr. Hawes' " Tribute to the Pil- 
grims,^' Mr. Bacon's *' Church Manual," Prof Pond's 
work '' The Church," Mr. Mitchell's ^' Guide," and above 
all. Prof Upham's *' Ratio Disciplinae." These have 
found many readers; and have, doubtless, done much to 
awaken an interest in our excellent system of church 
government. Still, it may with truth be said, that our 
denomination is but partially supplied with the needful 
reading upon this subject. And this fact, while it is an 

* To test the truth of these remarks, let any one set himself to 
buy or borrow almost any of the standard works of the English or 
American Congregational fathers. Let him begin at our book- 
stores, and inquire for the writings of John Robinson, or William 
Ames, or Joseph Caryl, or Thomas Goodwin, or John Owen, or 
John Cotton, or Thomas Hooker, or Increase Mather, or Sam- 
uel Mather ; and what will be the result ? My own experience 
leads me to doubt whether a copy of any of the above works, with 
a single exception, can be found in a bookstore in New England. 

Go next to the libraries of our Congregational pastors, and the 
inquiry will be nearly as fruitless. Next examine our public li- 
braries. Begin at Andover, the oldest Theological Seminary in 
the country — and search for J. Robinson's works, or T. Hooker's, 
J. Cotton's, I. Mather's, or Samuel Mather's — the fathers of New 
England Congregationalism, and you will spend your strength for 
naught. At Cambridge, or in the Boston Atheneum you may 
find single copies of some of these valuable works — " raHaves" — in 
some dark corner. 

While this scarcity of standard works on Congregationalism pre- 
vails, Hooker's " Ecclesiastical Polity" and Slater's " Original 
Draught" — the Atlases of Episcopacy — will meet you at every 
turn. 



10 CONGREGATIONALISM. 

Scarcity of books on the subject. 

evidence of the apathy of our churches, may also be regard- 
ed as a cause of this undesirable state of things. 

To whatever causes this indifference respecting our sim- 
ple and scriptural church polity may be attributed, the 
existence of this indifference will not be denied by any 
one conversant with our churches. 

While the general design of this little work is the same 
with those just named, the plan of it, the selection of to- 
pics, and the method of treating them, will be found very 
unlike either of its predecessors. It is strictly — a trea- 
tise on Church Polity,^ 

* It was a part of the original plan of this work, to present a suc- 
cinct History of the denomination, with a view of its present state 
in different parts of the world. Considerable progress has been 
made in the execution of this design. But the unexpected increase 
of materials for the History 3 the unavoidable delay in the collection 
of statistics by means of correspondence ', the difficulty of availing 
myself of some important helps in this work ; and above all, the re- 
cent announcement of an English work on the Antiquities of Con- 
gregational churches in Great Britain, which may render impor- 
tant aid in this undertaking, and the opinion of several esteemed 
friends and correspondents that a small work upon Church Polity 
for general circulation was still a desideratum — have induced me 
to divide the work, and to publish the following sheets, while I de- 
lay, for a while, the publication of what is in readiness of the His- 
tory of Congregationalism. 



PART I. 



PRINCIPLES OF CONGREGATIONALISM. 

Our attention is to be directed, in the first place, to a 
consideration of the principles of Congregationalism. 

It will be perceived that a distinction is recognized in 
these pages, between the principles and the doctrines of 
the system. Many writers disregard this distinction, and 
class the two together. This course is deemed objection- 
able, because principles and doctrines are not always 
convertible terms. A principle is necessarily a doctrine, 
that is, an important truth ; but a doctrine is not necessa- 
rily a principle or 2l fundamental truth. The doctrines of 
a system may be somewhat modified, or even materially 
altered, and some of them entirely abandoned, and yet the 
system remain substantially the same. But the principles 
of a system cannot be materially altered, or any of them 
abandoned, and yet the system itself be unchanged. Prin- 
ciples are the corner-stones, the under-pinning and foun- 
dation of the structure : not one of them can be removed 
without materially afiecting the superstructure erected up- 
on them. 

This distinction between principles and doctrines, the 
writer has endeavored to make throughout the following 
pages, and for reasons which will appear more obvious in 
the sequel. 

By the principles of Congregationalism, then, are meant, 
the essential, fundamental truths of the system, which can- 
not be abandoned or materially altered without an aban- 



12 CONGREGATIONALISM. 

Congregationalism defined. 

donment or alteration of the system itself. What, then, 
are the principles of this system? Or, in other words: 

What is Congregationalism ? Congregationalism is 
that si/stem of church government in which the Scriptures 
are recognized as the only infallible guide respecting church 
order and discipline ; — and which maintains that^ accord- 
ing to the Scriptures^ a church is a company of professed 
Christians^ who^ having covenanted and associated together 
to worship God^ and to celebrate religious ordinances^ are 
authorized to elect necessary officers^ to make by-laws^ to 
discipline offending members, and to act^ authoritatively 
and conclusively , upon all appropriate business, indepen- 
dently of the control of any person or persons whatsoever. 

This definition is believed to embrace the fundamental, 
distinctive principles of Congregationalism. Some of these 
it holds in common with other systems of church govern- 
ment; others, are peculiar to itself ; but all are essential 
to sound Congregationalism. No man — let his doctrinal 
creed be what it may— is entitled to the name of a con- 
sistent and thorough Congregationalist, who does not em- 
brace all of these principles of church order and govern- 
ment. 

Who will deny, that a system based on principles like 
these, has, independently of any direct proof, much to 
commend it to our confidence : its Protestantism, in tak- 
ing the Bible for its only infallible guide; its tendency to 
promote true religion, by combining into organized bodies 
those who love the cause of Christ, and thus enabling them 
more effectually and successfully, to cultivate personal 
piety, and to promote the Redeemer's kingdom ; its re- 
cognition of the inalienable rights of man, in giving to the 
church the power to choose its own officers, and to ad- 



PRINCIPLES. 



13 



A priori arguments — First principle of the System. 

minister its own affairs ; its provision for securing the 
purity of the church, by giving the right of discipline to 
those most interested in the maintenance of that purity ; 
its care for the rights and privileges of every church, how- 
ever small, manifested by its recognition of the indepen- 
dency of each : * — These, and such like considerations, 
might be urged as a priori arguments in favor of the Con- 
gregational system. But for the sake of brevity and di- 
rectness, I shall waive, for the present, all particular con- 
sideration of these topics, and proceed, at once, to discuss 
the principles which have been brought to view in the de- 
finition of Congregationalism. 

In this discussion the Scriptures will be appealed to as 
the only standard of truth. The argument from Ecclesi- 
astical History will receive attention in the sequel. 

What, then, say the Scriptures ? Are the principles of 
this system of church order and government recognized 
and authorized by the infallible word of God ? 

We will consider these principles in detail, and apply 
this test to each of them. 

I. It is a principle of Congregationalism, that the Scrip- 
tures are the onhj infallible guide in matters of church or- 
der and discipline. 

By this is meant, that the injunctions of Christ and his 
apostles, and the authorized practice of the apostolic 
churches, are a sufficient guide in all ages^ to the order 
and discipline of the churches of Christ. Or, in other 
words, that the churches founded by the apostles, are the 

* The terms <' independency " and '^ independent" as applied to 
Congregational churches, are never used in these pages as synony- 
mous with unaecountabilltij and unaccountable, but to denote 
completeness of church powers and privileges, 

2 



14 CONGREGATIONALISM. 



Scriptures an infallible guide. 



models after which, ''for substance,'' all churches should 
be formed. 

If the Scriptures furnish not an infallible directory to 
what is essential in the order and discipline of a Christian 
church, we certainly have no such directory. And, if we 
have no infallible guide to the constitution of a Christian 
church, how are we to know that any such thing as a 
church of Christ now exists in the world 1 The reception 
of the idea of a church, necessarily presupposes a know- 
ledge of what constitutes a church; but if the Scriptures 
do not furnish this knowledge, then they do not furnish us 
with t!ie means of forming any distinct idea of a Chris- 
tian church. And if they fail in this particular, on what 
authority are any existing organizations called churches 
of Christ? And by what authority can any person be re- 
quired to unite with one of these organizations? 

Now it will be admitted by all parties, that Christ and 
his apostles very often speak of Christian churches ; and 
it will be further admitted, that the friends of Christ 
are required to come out from the world and to unite 
themselves with these churches ; but, unless the general 
and essential principles on which these bodies are to be 
organized are given us in the Scriptures, how can any one 
know when he is complying with the Savior's requisitions, 
and the apostles' directions? Indeed, how can we prove 
that any such thing exists as a Christian church, since 
the very idea of such a body carries with it the idea of 
an organization which Christ has authorized and estab- 
lished ?* 

* The learned Dr. George Campbell, though unwilling to ad- 
mit that any particular form of church government is binding up- 



PRINCIPLES. 15 



Consequences of denying this. 



Again, it will be conceded, that it is an important part 
of every Christian minister's duty, inasmuch as in him lies, 
to make disciples of all to whom he preaches (Matt. 28: 19), 
and to gather these disciples into Christian churches, and 
to administer to them the ordinances of baptism and the 
Lord's supper. Religion cannot long exist in the world, 
much less flourish, if these things are neglected. But how 
can the ambassador of Christ discharge these important 
parts of his duty if the Scriptures furnish no infallible di- 
rections how to organize these bodies ? If he is left in 
ignorance of the Divine will respecting these matters, 

on all Christians, yet allows : * * << That a certain external model 
of government must have been originally adopted [that is, by Christ 
and his apostles, as I understand him] for the more effectual pre- 
servation of the evangelical institution [the church] in its native 
purity, and for the careful transmission of it to after ages." — Lec- 
tures on Ecc. History, Lect. 4. p. 47. Phil. ed. 1807. 

As I shall have occasion frequently to refer to the works of this 
learned and impartial writer, it may be well to state, for the in- 
formation of any who may be unacquainted with his writings, that 
Dr. Campbell was a distinguished scholar. Principal of Marischal 
College, Aberdeen, Scotland. He is the author of a standard work 
on the Four Gospels, and of a celebrated answer to Hume's work 
on Miracles. Dr. C. was a Presbyterian by profession ; yet, he 
seems not to have regarded any particular form of church order as 
essential, — " it affects not the essence of religion in the least," he 
says. He supposed that one form of church government might be 
more convenient in one country, and another form in another 
country. (Lect. 4. p. 50.) With these views, he proposes in his 
Lectures on Ecclesiastical History, -^ to speak out boldly what ap- 
pears to him most probably to have been the case, without consid- 
ering what sect or party it may either offend or gratify." (lb.) 

The testimony of such a man certainly deserves great respect. 
The references in the following pages will show how his testimo- 
ny corroborates the views of Congregationalists. 



16 CONGREGATIONALISM. 



The term " Church" as used by Christ and his apostles. 



how can it be true, as the Apostle asserts : " All Scrip- 
ture is given by inspiration of God * * * * that the man 
of God maybe perfect [aqxioq prepared hx^, thoroughly 
furnished unto all good works; or, ** every good purpose 
that his ministry is intended to answer,"* 2 Tim. 3: 16, 
17. Indeed, would not the great end of the ministry of 
reconciliation fail, if ^' the house of God, which is the 
church of the living God, the pillar and ground of the 
truth'' (1 Tim. 3: 15) — were not duly instituted, organi- 
zed, and erected? 

Another view of this subject may be taken. It will be 
admitted, that the apostles did organize what they called 
churches, in different parts of the Roman Empire ; and 
that these churches were all formed upon the same general 
principles. Now, whatever these principles were, they 
may be fairly considered as descriptive of the term — 
'* church^^ as used by Christ and the apostles. Or, in 
other words, if we would understand what Christ and his 
apostles meant by a churchy we must examine the princi- 
ples of those bodies which they called churches. 

And, since the duty of men to become church members 
now, is as imperative as when the apostles preached, and no 
intimation is given that the nature of a Christian church 
should be changed, it follows, that men should now become 
members of the same kind of churches, that is, churches 
built upon the same general principles, as those which are 
recognized in the Scriptures as Christian churches. 

If then we can learn from the Scriptures what was the 
polity of the apostolic churches, cannot we ascertain what 
should be the polity of all churches, in all ages of the 
world 7 

* See Dr. Bloomfield's New Testament, in loc. 



PRINCIPLES. 



17 



Constitution of the Church unchanged. 



Will it be said — in order to avoid the force of the above 
suggestions — that the • circumstances of the apostolic 
churches were so unlike our own as to require an entirely 
different organization ? If so, it may be asked in reply : 
In what respects were their circumstances peculiar ? 
Were they in their infancy? So is every church, when 
first formed. '* But, Christianity itself was then in its in- 
fancy.'' So it is in every heathen land when the first 
missionary church is organized. Should we, therefore, 
institute churches at our missionary stations, first, upon 
the primitive plan ; and afterwards pull them down, and 
put up those of an improved model — improved, however, 
by man's wisdom solely ? 

If the churches, and Christianity itself, w^ere in their 
infancy when the primitive models were erected, then^ 
surely if ever, the churches should have been '* under 
governors and tutors ;" and should have enjoyed the least 
freedom of choice, and liberty of action. But instead of 
this, those who object to the apostolic churches as models 
for us, are for restricting the liberties of the churches ; 
and for giving them less freedom rather than more ; and to 
their governors more authority rather than Icss^ as the 
churches and Christianity itself advance towards maturity. 
A strange procedure this surely. It is as though it should 
be said : When you are a child you may have your own 
way ; but as you approach maturity, your liberty of choice 
and your freedom of action must be restricted. 

2. Another objection to the primitive models, is, that 
they are not sufficiently attractive for the present prosper- 
ous state of the Christian Church. They answered very 
well when the Church was oppressed and persecuted ; 
but now that she is in her glory, something more attrac- 

2-^ 



18 CONGREGATIONALISM. 

Primitive Churches models for all ages, 

live and imposing becomes desirable and proper. That 
is to say: God's work needs to be remodeled and im- 
proved by man's wisdom. But, have we any authority for 
such a procedure? Is there any intimation in the Scrip- 
tures, that God designed the apostolic model of church 
order and discipline to be merely temporary ? It is true 
that the churches erected by the apostles were very simple 
in their order, and much less attractive to worldly eyes, 
than some of more recent date; and it is equally true, that 
this simplicity was in perfect accordance with the spirit of 
the Christian Dispensation ; and that a departure from the 
apostolic principles of church order, has been followed by 
a parallel departure from the spirit of Christianity itself. 

And, do we not greatly err, when we suppose that the cir- 
cumstances of the primitive churches were so very unlike 
ours, as to authorize any material change in their polity t 
The difficulties which environed them were substantially 
the same which now oppose the prosperity of the churches 
of Christ. Human nature does not alter by the lapse of 
time. *' The carnal mind is enmity against God" still. 
We see not, every where, the same developments of this 
enmity ; but the same spirit is every where displayed ; 
and it requires only a change of circumstances, in any 
given case, to bring out the same developments of enmity 
against the Church of God now, which were witnessed 
in the days of Christ and his apostles. 

The world is no more friendly to the Church now, than 
it was eighteen hundred years ago. The present state of 
society in nominally Christian countries, does not indeed 
admit of such bloody persecutions as once desolated the 
churches ; and such as they are even now exposed to in 
heathen lands, and where anti-christian principles prevail. 



PRINCIPLES. 19 



in their essential features. 



— Still, it is as true now as ever, that '* all that will live 
godly in Christ Jesus, shall suffer persecution.'' 

The fagot and the sword are not the only instruments of 
persecution ; nor even the most dreadful. The ** bitter 
words," the scoffs and jeers, the contemptuous sneer, or 
even the smiles and flattery of an unbelieving world, are 
more dangerous to a church than those appliances which 
kill the body. 

But the history of Congregationalism will show, that 
whether the world ^' rage or laugh," the primitive model of 
church government is equally well adapted to the neces- 
sities of the Church of Christ. 

Let us not, however, be misunderstood. We do not 
advocate an exact and entire conformity to all the pecu- 
liarities of the apostolic churches ; for we know this to be 
impossible. We plead only for conformity in essentials. 
And it is certainly possible to imitate the apostolic 
models thus far, without following them in all the minutiae 
of their doctrines and practice. I may take my neighbor's 
house for a model in building my own ; and yet, not have 
precisely the same number of doors and windows, or those 
of exactly the same dimensions. I may have blinds or 
not ; I may paint it or leave it unpainted ; I may vary in 
numerous particulars; and yet, my house may be suhstan- 
tially like my neighbor's. Just so, we may imitate the 
apostolic models in all that is essential ; and follow them 
in other respects so far as our circumstances are similar 
to theirs. 

This is the rule by which we interpret the instructions 
of Christ and his apostles, and the authorized example of 
primitive Christians, in respect to other matters ; why 
should it not be applied in the case under consideration ? 



20 



CONGREGATIONALISM. 



Congregationalists, thorough Protestants. 

This, then, is the sum of our belief: We suppose that 
whate?er was essential to the existence of a church of 
Christ in the days of the apostles, is equally essential to a 
Christian church in these later days; — that Christ de- 
signed that the principles of church order and discipline 
should remain the same, in all ages of the world ; — that 
his disciples have no liberty to adopt other principles; — 
and, that these principles may be learned from the Scrip- 
tures ; though not always from express injunctions and 
instructions upon the subject, since the authorized example 
of the apostolic churches is equally authoritative with ex- 
press commands. 

In adopting and acting upon these views, Congrega- 
tionalists regard themselves as thorough Protestants. The 
Bible is our only infallible guide, in matters of church or- 
der and discipline, as well as of faith and religious practice. 
We cannot believe it to be necessary to resort to the writ- 
ings of any men as " a supplement to Scripture in these 
points." * Adopting this principle, we are on firm and 
safe ground. All else is uncertain. 

* A dignitary in the Church of England has asserted, that '' He 
must never have looked into Scripture who is capable of thinking 
it a perfect rule of worship, I mean external worship and discipline : 
but he that will take in the writings of the primitive church as 
a supplement to Scripture in these points, cannot be at a loss to know 
what are the powers of church governors, or what the obedience 
due unto them." See Samuel Mather's Apology for the New 
England Churches, pp. 2. 3. 

And yet this " supplement " to points of such vast importance to 
the Church, is found in tongues unknown to the great mass of its 
members — in the Greek and Latin languages ; and in volumes of 
frightful magnitude, and inaccessible to the community generally. 
And more than all, many of the Fathers are so corrupt in their text, 



PRINCIPLES. 21 



Christian church, a voluntary association. 



Having settled in our minds this first and great princi- 
ple — that the Scriptures are our only infallible guide — 
we next inquire : What, according to them, is essential to 
the character of a Christian church ? The answer to this 
question, will be the statement of the second great princi- 
ple of the Congregational system, viz. 

II. A Christian church is a voluntary association of 
professed Christians^ united together for the worship of 
God and the celebration of religious ordinances. 

When we use the term voluntary^ we do not mean, 
that Christians are under no obliorations thus to as- 
sociate together; for, we believe that every disciple of 
Christ is bound by the most solemn obligations, to separ- 
ate himself from the world ; but we mean, that in doing 
this, it is essential that every person should act freely, un- 
der the influence of motives ; and, that no circumstances 
of birth, no civil law, no political regulations can consti- 
tute a church, or entitle one to church membership. 

But, voluntary association for religious purposes, is not 
all that is requisite to constitute a church of Christ. The 
persons thus associated must hQ prof essed Christians : that 
is, persons who avow publicly, their repentance for sin, 
and their faith in Jesus Christ as the propitiation for their 
sins; and their cordial submission to the laws of Christ's 
kingdom. 

The entire system of church government which we ad- 
vocate, is based on the presumption that those who adopt 
it will be governed by religious principle. The system is 

and so contradictory in their statements, that the most opposite 
testimonies have been drawn from them. 

1 shall have occasion to remark upon this topic more fully, when 
examining the testimony of antiquity. 



22 CONGREGATIONALISM. 

Piety a pre-requisite to church membership. 

as unsaited to irreligious men, as a republican form of 
civil government is to ignorant men. All power being 
vested in the hands of the church, the members of the 
church should understand the principles of their own gov- 
ernment, and appreciate the importance of sustaining it. 
But no unsanctified mind can understand these spiritual, 
religious principles, 1 Cor. 2: 14. You can never make 
such an one feel the importance of that purity of heart, of 
thought, of word, and of action, which God's law requires ; 
and by which the members of his churches are expected 
to be governed. The conscience of the ** natural man'' 
having never been quickened by the Spirit of God, does 
not detect the sinfulness of certain courses of conduct 
which " he that is spiritual" will at once perceive. Nev- 
er having been humbled under the mighty hand of God, 
the 'carnal mind' is not prepared to submit itself to others, 
as the word of God requires, Eph. 5: 21. Pride, obsti- 
nacy, and selfishness in all its various forms, are cherish- 
ed in the sinner's heart* Ignorant and regardless of the 
principles of God's moral law, he is utterly disqualified to 
administer a government based upon these holy principles. 
Hence appears the reasonableness of this fundamental 
principle of the Congregational system — that a public pro- 
fession of faith in Christy and submission of the soul to 
Gody should be an indispensable pre-requisite to church 
membership. 

This peculiarity of our church polity, so far from being 
an objectionable feature — as some regard it — is one of its 
highest recommendations. It proves it to be in harmony 
with the whole spirit of the gospel ; and thus furnishes 
very strong presumptive evidence of its truth. 

Furthermore, it is very apparent from the Scriptures, 



PRINCIPLES. 23 



First admissions to the Christian church. 



that all who were connected with the apostolic churches, 
were such as publicly professed their faith in Christ, and 
their cordial submission to the principles of the gospel. 

In the second chapter of Acts we have an account of 
the circumstances attending the first admission of mem- 
bers to the Christian church, after the Savior's ascension : 
**And when the day of Pentecost was fully come, they (i. e. 
the 120 disciples, who constituted the first Christian 
church, at Jerusalem) were all with one accord in one 
place. And suddenly their came a sound from heaven 
as of a rushing, mighty wind, and it filled all the house 
where they were sitting. And there appeared unto them 
cloven tongues like as of fire, and it sat upon each of 
them. And they were all filled with the Holy Ghost, and 
began to speak with other tongues, as the Spirit gave them 
utterance." This being noised abroad a multitude of 
persons came together. '^And they were all amazed, and 
were in doubt, saying one to another, What meaneth this ? 
Others mocking, said, These men are full of new wine. 
But Peter, standing up with the eleven" [apostles], ad- 
dressed this assembled multitude in the most instructive 
and affecting manner. They concluded their address, by 
charging upon the multitude before them, the guilt of hav- 
ing crucified the Lord Jesus Christ. '* Now when they 
heard this, they were pricked in their heart, and said unto 
Peter and to the rest of the apostles. Men and brethren, 
what shall w^e do? Then Peter said unto them, Repent, 
and be baptized every one of you in the name of Jesus 
Christ, for the remission of sins, and ye shall receive the 
gift of the Holy Ghost. For the promise is unto yoH, and 
to your children, and to all that are afar off, even as many 
as the Lord our God shall call. And with many other words 



24 CONGREGATIONALISM. 

Public profession required. 

did he testify and exhort, saying, Save yourselves from 
this untoward generation. Then they that gladly receiv- 
ed his word, were baptized : and the same day there were 
added unto them, about three thousand souls. And they 
continued steadfastly in the apostle's doctrine and fellow- 
ship, and in breaking of bread, and in prayers. And fear 
came upon every soul ; and many wonders and signs were 
done by the apostles, and all that believed were together, 
and had all things common ; and sold their possessions 
and goods, and parted them to all men, as every man had 
need. And they continuing daily with one accord in the 
temple, and breaking bread from house to house, did eat 
their meat with gladness and singleness of heart, praising 
God, and having favor with all the people. And the Lord 
added to the church daily such as vshould be saved." 

From this account it is evident, that the apostles re- 
ceived none into the church at that time, but those who 
publicly professed their repentance for sin, and their faith 
in Christ; none but those who *' believed^' — who ^'gladly 
received the lOordP That they professed this belief, and 
this reception of gospel principles of action is clearly im- 
plied in the declaration, ihnt ^^ tlieT/ were baptized ;^' for 
baptism was a solemn and public renunciation of their pre- 
vious opinions, so far as these were inconsistent with the 
gospel, and an open profession of their faith in Christ. 
The conduct of these converts, subsequently to their bap- 
tism, confirms this interpretation, for in the 44th verse we 
read : *^ And all that believed were together, and had all 
things in common" * ^ '* And they, continuing daily in 
the temple, with one accord, and breaking bread from 
house to house * * praising God, and having favor with 
all the people." If all this was not a renunciation of their 



PRINCIPLES. 



25 



Testimony of the Scriptures on this point. 



Jewish prejudices, and a public profession of faith in 
Christ, actions have no significancy. 

The principle that piety, and the profession thereof, are 
both requisite to church membership, receives further con- 
firmation from the languajre of the apostle, Rom. 10: 8, 9, 
10; " This is the word of faith" [or the faithful word— 
the gospel] ^* which we preach ; that if thou shall confess 
with thy mouth the Lord Jesus Christ, and shalt believe in 
thy heart that God hath raised him from the dead, thou 
shalt be saved. For with the heart man believeth unto 
righteousness ; and with the mouth confession is made 
unto salvation.'' 

The words of the Savior himself (Matt. 10: 32), incul- 
cate the same doctrine : ^^ Whosoever shall confess me 
before men, him will I confess also before my Father which 
is in heaven." 

The manner in which the apostles speak of, and to 
the churches in their epistles, clearly proves that these 
churches were composed of persons who had made a 
creditable profession of faith in Christ. 

Paul, in his epistle to the church at Rome, addresses 
them as " beloved of God^ called to be saints ; " and says : 
*' I thank my God that your faith is spoken of throughout 
the world," Rom. 1: 7, 8. But how could this be, if they 
had not made a public profession of their faith? 

To the Corinthians, Paul writes : ** Unto the church of 
God which is at Corinth, to them that are sanctified in 
[or through faith in] Christ Jesus ^ called to be saints'^ 
* * 1 Cor. 1: 2. 

The Galatians are called '* children of the promise^' 
Gal. 4: 28; on the ground, that, if they were Christ's, or 
Christians, they were *' Abraham's seed, and heirs accord- 
ing to the promise." 

3 



26 CONGREGATIONALISM. 

Testimony of the Scriptures. 



The Ephesians he calls ^' saints,'*^ and '* the faithful in 
Christ Jesus/' Eph. 1: 1. 

The Philippian church, with their ** bishops and dea- 
cons/' he commends for their ^^ fellowship in the gospeW 
as persons, in whom God had '^ begun a good work;'* 
and declares : *' Ye all are partakers of my grace/' Phil. 1: 
I, 5, 7. 

** Unto the church of the Thessalonians, 2^?A2cA is in God 
the Father and in the Lord Jesus Christ," Paul wrote : 
** Remembering without ceasing your work of faith, and 
labor of love, and patience of hope in our Lord Jesus Christ, 
in the sight of God and our Father; knowing, brethren 
beloved, your election of God," He then declares to them : 
*'Ye hecKViiQ followers of us and of the Lord, having re- 
ceived the word in much affliction, with joy of the Holy 
Ghost ; so that ye were ensamples to all that believe in 
Macedonia and Achaia. For, from you sounded out the 
word of the Lord not only in Macedonia and Achaia, but 
also, in every place your faith to God-ward is spread 
abroad" 1 Thess. 1: 1 — 10. All this could not have been 
said of them, had they not publicly professed their faith in 
Jesus Christ. 

In the 2 Cor. 6: 14 — 18, is this remarkable passage : 
"Be ye not unequally yoked together with unbelievers; 
for what fellowship hath righteousness with unrighteous- 
ness ? and what communion hath light with darkness? 
and what concord hath Christ with Belial ? or what part 
hath he that believeth with an infidel? [oLniajov an unbe- 
liever/]^ And what agreement hath the temple of God 
[or the church of God, see Eph. 2: 19—22] with idols? 

* So the word is translated in the 14th verse, and elsewhere, and 
so it should be here. 



PRINCIPLES. 27 



General conclasions from the foregoing testimony. 

For, ye are the temple of the living God ; as God hath said : 
I will dwell in them and walk in them [see Rev. 2:1]; 
and I will be their God and they shall be my people. 
Wherefore, come out from among them, and be ye 
SEPARATE, saith the Lord^ and touch not the unclean thing ; 
and I will receive you, and be a God unto you, and ye 
shall be my sons and daughters, saith the Lord Almighty." 

This passage furnishes direct and positive proof, that a 
church should consist of believers in Christ, who have 
publicly professed their faith, and thus separated them- 
selves from the unbelieving world. Such an interpreta- 
tion of the passage harmonizes with the design of the 
apostle, as expressed in the context, and with his instruc- 
tions elsewhere ; and is required by the natural and obvi- 
ous meaning of the words of the text.* 

It is perfectly evident from the passages which have 
been quoted, that the apostolic churches were composed 
of those only who were regarded as ^* saints," as ''spiritual," 
as persons who had fellowship with the apostles in the gos- 
pel of Christ, who were ** beloved of God," ''elect accord- 
ing to the foreknowledge of God the Father, through sanc- 
tification of the Spirit, unto obedience and sprinkling of 
the blood of Jesus Christ," 1 Pet. 1:2; and who had so 
made known their faith, that others had taken knowledge 
of them that they had been with Christ. If all the 
members of the apostolic churches were required to 
make a public profession of their faith in Christ, as a pre- 
requisite to church fellowship, and no alteration has been 
made in the nature of a Christian church, or the terms of 

* See D wight's Theology, Sermon 149. Also, Preface to Owen, 
on '■'■ The nature of a gospel church.' 



28 CONGREGATIONALISM. 

A church to consist of a single congregation. 

communion, it follows, that no person should note be ad- 
mitted to a Christietn church, who does not make a credit- 
able profession of his faith in Jesus Christ , and give evi- 
dence of genuine conversion of soul to God. 

III. Another principle of Congregationalism is, that 
a church should ordinarily consist of only so many members 
as can conveniently assemble together for public worship^ 
the celebration of religious ordinances, and the transaction 
of church business. 

The Greek word ey.ylrjtrla^* commonly rendered church, 
literally signifies a congregation, an assembly, *' an assem- 
bly called out or separated from others; '' and it is usually 
employed in the New Testament lo designate a voluntary 
association of professed believers, united together for reli- 
gious purposes. Thus it is used by the sacred writers in 
^howi forty different instances. In Acts 2: 47, we read : 
" The Lord added to the church daily such as should be 
saved." Now this church is expressly described as a vol- 
untary association of persons for religious purposes — per* 
sons who were *^ steadfastly in the apostles^ doctrine and 
fellowship.!^ who ^^ loere together with one accord,^' etc. 
(See Acts 2: 41 — 47.) Such was the character of the 
church at Jerusalem, the first Christian church. 

This church was, I conceive, a model after which all 
the apostolic churches were formed. t This was a complete 
church ; and was, therefore, called " the church at Jeru- 
salem.^^ 

Other churches are spoken of as equally complete : and 

* Pronounced ecdesia ; from whence the English word ecclesias^ 
tical. 

t See Gieseler's '' Text-Book of Ecclesiastical History," trans- 
lated by Mr. Cunningham, vol. 1. p. 56. 



PRINCIPLES. 



29 



Provincial churches unknown to the Apostles. 



are designated by the names of the several places in which 
they were formed; as "the church at Antioch,'' *'the 
church at Corinth^''' "the church at Ephesus,'' etc. If 
each of these companies of Christians had not been re- 
garded as constituting an entire and complete church, 
they certainly would not have been thus designated. In- 
stead of such phraseology, we should have read of that 
portion of the church of Christ which resided at Ephesus, 
Corinth, or Antioch ; and not, of the church of Ephesus, 
etc. 

The language of the sacred writers does not allow us to 
believe that the Christians of the same province, even, 
were embraced in a single church ; for they speak of " the 
churches of Macedonia," and ** the churches of Asia," — 
not of the church of Asia, or Macedonia. But why so? 
Evidently because there was more than one voluntary asso- 
ciation of believers in each of these provinces. Any one 
who will examine the New Testament upon this point, 
will find abundant evidence that this distinction between 
a church and churches is carefully made by the inspired 
writers. Hence we infer, that everi/ company of believers 
who associate and covenant together for church purposes, 
are, to all intents and purposes, a church of Christ; and if 
so, should embrace no more members than can conve- 
niently meet for the transaction of church business and 
the celebration of religious ordinances. 

Acting upon this principle, we find that the apostle or- 
ganized a church at Corinth, and another at Cenchrea, 
(see Rom. 16: 1) the port of Corinth ; which, being but 
nine miles distant, was usually considered as the suburbs 
of the city itself From the language of the apostle, it is 
evident that the associated believers at Cenchrea were as 

3* 



30 CONGREGATIONALISM. 



Milner's objection — 



truly and completely a church as their more numerous 
brethren in the parent city : *^ I commend unto you Phebe 
our sister, which is a servant of the church which is at 
Cenchrea." 

The obvious reason why the Christians in these two pla- 
ces were not united together in one church was, that in 
the organization of churches, the apostle proceeded on 
the principle that a church should consist of only so many 
as can conveniently assemble together for public worship, 
the celebration of religious ordinances, and the transac- 
tion of church business ; and as these brethren were 
nine miles apart — though resident in the same city — and 
were sufficiently numerous in each place to constitute a 
distinct church, he organized them separately. If then 
we would follow apostolic example, we must give our 
churches a congregational* organization : that is, we must 
regard every duly organized congregation of professed be- 
lievers as a complete and entire church. 

It is objected to these views, that the size of some of the 
primitive churches forbid us to believe that they were 
congregatlonally organized. Milner says : ** It is absurd 
to suppose that the great church at Ephesus, in the de- 
dine of St. John's life, should be only a single congrega- 
tion ; and, most probably, the same is true of all the rest." 
Church Hist. Vol. I. p. 476. 

He then goes on to estimate the Christians of Ephesus, 
at " many thousands,'' and the church at Jerusalem, at 
the same. Hence he draws the inference, that their 
members could not all have met together for church pur- 
poses ; and therefore, could not have been congregatlonally 
organized. 

* I use the word in a general sense here. 



PRINCIPLES. 31 



answered. 



An obvious remark upon this statement, is, that we are 
not furnished by the Scriptures with sufficient data from 
which to form any satisfactory conclusions, respecting the 
exact number of the church at Ephesus or Jerusalem. We 
know, it is true, that 3000 were added to the church at 
Jerusalem, as the result of the preaching of Peter and 
the other apostles on the day of Pentecost : but, it must 
be remembered, that many of these were Parthians, and 
Medes, and Elamites, and the dwellers in Mesopotamia, 
and in Judea, and Cappadocia, Pontus, and Asia, etc. 
(Acts 2: 9 — 11), who had assembled at Jerusalem to 
keep the feast of Pentecost ; and who soon left the city 
for their distant homes. Subsequently, additions were 
made to this church, from time to time, " of such as 
should be saved ; " but, how many of them were stated 
residents in the city, or, how ample were their accommo- 
dations for church purposes, we are not informed. 

Of Ephesus, we only know that Paul labored there "in 
season and out of season,^' ** by the space of three years;" 
and that " mightily grew the word of God and prevailed." 
But Paul, doubtless, would have considered the encour- 
agement to remain in this city ample, had he seen a few 
hundreds turning to the Lord, instead of '* many thou- 
sands ;" and Luke would have been justified in declaring 
Xhdii^^ mightily grew the word of God," had only some 
hundreds of souls, been converted in that profligate city. 
It should be borne in mind also, that Ephesus was a great 
mart for the country round about it ; and a famous resort 
for the idolaters of Asia Minor; because here was that 
wonder of the world, the temple of Diana, the goddess of 
the Ephesians. For this reason, if for no other, the apos- 
tle might have thought it proper to devote special attention 



32 CONGREGATIONALISM. 

Slater's representation — 

to this city ; since, by being there, he could, in effect, 
preach the gospel throughout all Asia, as Luke tells us he 
did. See Acts 19: 10. 

Slater, in his '* Original Draught of the Primitive 
Church'^ — a standard work among Episcopalians in this 
country and in England — labors hard to rebut the idea 
that the church at Antioch was a Conorreorational church. 
For this purpose, he refers repeatedly to the J 1th chapter 
of Acts. He quotes, however, only a few words from the 
sacred text under each specification : had he given the 
entire passage, he would have overturned his whole argu- 
ment, so far as the Scripture testimony goes. To avoid 
the possibility of misrepresenting him, I will quote the 
passage entire. 

•< Antioch was early blessed with the glad tidings of the gospel ; 
the blood of the first martyr became the seeds of a Christian church 
there, as the fathers took a pleasure to speak ; for many Christians, 
dispersed upon that occasion, resorted thither ; and the first ac- 
count we have of their labors is, that the hand of the Lord was with 
them, and a great number believed and turned unto the Lord, Acts 
11: 19. ver. 21—27. Tidings of this came to the Church of Jeru- 
salem, where the whole college of apostles were in readiness to 
consult for them. They send Barnabas, a good man, and full of the 
Holy Ghost and of Faith, to improve this happy opportunity, and the 
success answered their expectation ; for by his powerful exhorta- 
tions, much people, says the holy text, icas added to the Lord. But 
to forward this work of the Lord still more, Barnabas travels to 
Tarsus, and joins Saul, the great apostle of the Gentiles now, and 
returning with him to .Antioch, they continue a whole year together 
in that populous city, teaching much people. What a harvest of 
Christian converts those apostolical laborers made in that compass 
of time, assisted by all that fled thither from Jerusalem besides, by 
the men of Cyprus and Cyrene, fellow-laborers with them (Acts 
11: 20), to convert the Greeks as well as Jews to the faith ; and by 



PRINCIPLES. 



33 



shown to be incorrect. 



the several inspired prophets, so peculiarly noted to be amongst 
them (Acts 11: 27, and 13: I), 1 refer to the sober judgment of all 
who know the fruits of many single sermons preached b^^ an apos- 
tle, at the first promulgation of the Gospel. Two things are sure, 
1st, That the reputation and honor of the converts there was such, 
that they laid aside the derided name of Nazarenes or Galilaeans 
now, and openly assumed the name of tiieir Lord and Master (Acta 
11: 2G), and were first called Christians there. 2ndly. That there 
were two distinct sects or parties of them (Acts 15: 1 , 2) ; Judaizing 
Christians, zealous of the Law; and Gentile converis as earnestly 
insisting on their freedom and exemption from it : Each party so 
considerable, as to call for an apostolical council to decide the con- 
troversy betA'een them."* 

Upon this passage it may be remarked, That it presents 
to the reader a very inaccurate, not to say distorted view 
of the whole matter. I will make some specifications in 
proof of this. In reference to the conversion of the Anti- 
ochians, Mr. Slater says : *' Tidings of this came to the 
church of Jerusalem, where the whole college of (fpostles 
were in readiness to consult for them. They send Barna- 
bas, a good man, etc. * * * to improve this happy oppor- 
tunity." * * * 

Was it by design^ or accidental, that we are thus left to 
understand ih^i the apostles sent Barnabas to Antioch? 
However this may be, certain it is, that the sacred text 
gives no countenance to such a representation. It reads 
thus : *^ Then tidings of these things came unto the ears of 
THE CHURCH which WBS in Jerusalem : and they sent 
forth Barnabas, that he should go as far as Antioch, Acts 
11: 22 ; not one syllable is said of *' the whole college of 
apostles;^' but the whole matter is spoken of as one in 
which ** THE CHURCH which was in Jerusalein^^ was con- 

* pp. 70—72, Americari edition. 



S4 CONGREGATIONALISM. 

Same subject continued. 

Cefned. It was the church that received the glad news, 
.and it was the church that sent forth Barnabas. 

Notice again, the representation in the next paragraph 
of the '* Draught.'^ ^' But to forward this work, * * * 
Barnabas travels to Tarsus, and joins Saul, * * ^ and 
returning with him to Antioch, they continue a whole year 
together in that populous city, teaching much people.^' 

Now, compare this passage with the text, of which it is 
a paraphrase : *^ And it came to pass, that a whole year 
they [Barnabas and Saul] assembled themselves with the 
church,^ and taught much people," ox^ov Ixavov, a great 
multitude, 11:26. It is evident, from this passage, that 
large as was the multitude, the church at Antioch at this 
time was not so large but that it could assemble together 
with their teachers, for public worship. 

Another observation of Slater respecting the *' harvest 
of Christian converts those apostolical laborers made, assis- 
ted by all that fled thither from Jerusalem, besides by the 
men of Cyprus and Cyrene," etc. deserve remark. This 
observation, designed evidently to carry the impression 
that there must have been a sort of diocesan church at 
Antioch, even in the apostles' days, receives a satisfactory 
answer from two or three texts of Scripture. Not to urge 
Acts 13: 1 — 4, where we are very plainly taught, that the 
whole church of Antioch were assembled, and were con- 
cerned in the work of setting apart Barnabas and Saul, as 
missionaries to the heathen, we may refer to Acts 14: 25 

* Gvvax&yvat iv t?/ ixitkt^oia. Bloomfield would render it, ''were 
associated in the congregation [as colleagues]." Kuinoel, how- 
ever, sanctions our translation : " conveniebant cum coetu," says 
he — they assembled with the church. It is not, however, material 
to our purpose which interpretation we adopt. 



PRINCIPLES. 35 



Same subject continued. 



— 27 ; ** And when they [Barnabas and Saul] had preach- 
ed the word in Perga, they went down into Attalia ; and 
thence sailed to Antioch, from whence they had been re- 
commended to the grace of God for the work which they 
fulfilled" — that is, the work of preaching the gospel to the 
Gentiles ; to which they had been set apart, as I suppose, 
by the church of Antioch. *^ And when they were come, 
and had gathered the church together, they rehearsed all 
that God had done with them." * * * Now, here we 
have " ^/ie church that was at AuXioch,^^ ^^ gathered to- 
getherJ' It was not the elders of the church that were 
gathered together, but — the church. We are thus taught, 
that all the '* harvest of Christian converts" which had 
then been reaped could be gathered into one place. 

And even at a somewhat later period, after the division 
of the church about the question of circumcision, to which 
Slater refers as a further evidence that the converts at An- 
tioch were too numerous to be included in a single Con- 
gregational church — even after this, we learn that the 
whole multitude could be gathered together. In the 15th 
chapter we read, that it pleased *' the apostles and elders, 
with the whole church'^ at Jerusalem, ** to send chosen 
men of their own company to Antioch," to carry the opin- 
ion of the Jerusalem church upon the agitated question : 
** So when they were dismissed [by the church at Jerusa- 
lem] they came to Antioch ; and when they had gathered 
the multitude together they delivered the epistle," etc. See 
15: 22 — 30. By ** the multitude ^^^ no one can doubt but 
that the whole body of believers is intended ; for the same 
expression is used in the 12th verse of this chapter to de- 
note the whole body of Christians at Jerusalem. Compare 
4th, 6th, 12th, 22d and 23d verses. 

Now I would " refer to the sober judgment of all " im- 



36 CONGREGATIONALISM. 

I^piscopalian concessions. 



partial men to say, whether the Scriptures must not be 
wrested from their natural and obvious meaning, in order 
to make the church at Antioch anything more than a 
Congregational church ? — that is, a body of believers who 
could assemble together in one place for religious purposes? 

As to what is true of this church after the apostles' times, 
I have nothing now to say. Whether Antioch contained 
one ox fifty congregations of Christians, at a later period, 
I am not concerned, just now, to know; but if any man 
will open the Acts of the Apostles, and read from the 11th 
to the IGth chnpter, and find anything that savors of Dio- 
cesan Episcopacy, or anything that contradicts the idea 
that the church at Antioch, and the others there spoken of, 
were other than Congregational in their character, he 
must understand language very differently from what I am 
able to do. 

So clear is the testimony of Scripture upon this point, 
that many Episcopal writers have been constrained to ad- 
mit, that the apostolic churches were essentially Congre- 
gational in their organization and practice; and so con- 
tinued, until their inspired teachers were removed. But 
these writers object to the inference, that all churches 
should be modeled after these primitive patterns : ^' For,^' 
says one of them, " as soon as the death of the last of the 
apostles had deprived them (i. e. the primitive churches) 
of the more immediate guidance of the Holy Spirit, and 
left them, under God's especial care and providence, to the 
uninspired direction of mere men ; so soon every church, 
respecting which we possess any distinct information, 
adopted the Episcopal form of government." * 

* See Waddinglon's History of the Church, (Harper'u edition.) 
chap, t>. § 2. 



PRINCIPLES. 37 



—inference from these. All ecclesiastical power in the church. 

Our inference from these admitted facts would be ex- 
actly the reverse of Mr. Waddington's. Why, we ask, 
did the apostles organize churches throughout the Roman 
Empire, upon a plan which they must have known (ac- 
cording to the supposition under consideration) would be 
adapted to the circumstances of the church for a very few 
years only? Could Paul have regarded himself as '* a wise 
master builder " when laying the foundation, and framing 
together a building which would require an entire re- 
modeling, so soon as the grave should close upon himself 
and his inspired companions? — an event of which they 
lived in daily expectation. Can it be, that the apostolic 
organizations were no better than so many temporary sheds, 
constructed merely for the emergency of the times, and 
designed to be taken down, and replaced by the fair temple 
of Episcopacy, so soon as the church should become suf- 
ficiently numerous and rich ? 

If the Episcopal form of church government was adopted 
by the churches just so soon as they were left *' to the un- 
inspired direction of mere men," as Waddington asserts, 
it is, in our view, one of the strongest evidences, that dio- 
cesan Episcopacy is of man and not of God; and affords 
another illustration of the disposition of man to seek out 
*' many inventions; " to be wise above what is written ; 
and to forsake \\\e simplicity of the gospel. 

IV. It is a principle of Congregationalism, that every 
church is aulhoi'ized to choose its own officers^ discipline its 
own members^ and transact all other appropriate business., 
independently of any other churchy or ecclesiastical body^ 
or person : Or, in other words — that all church power is 
vested in the hands of those who constitute the church. 

This principle flows naturally and unavoidably from the 

4 



38 CONGREGATIONALISM. 



Scripture testimony — Elections by the church. 

preceding. If a church be an authorized voluntary asso- 
ciation, for specific and lawful purposes, then this associa- 
tion must have the right to choose such officers, make 
such regulations, and adopt such measures, as are essen- 
tial to the ends for which it is formed. We find this prin- 
ciple fully recognized in the practice of the apostolic 
churches. For example : in Acts 1: 15—26, there is an 
account of the proceedings of the church at Jerusalem im- 
mediately after Christ's ascension ; from which we learn, 
that, by the suggestion of Peter, the assembled disciples 
** (the number of the names together w^ere about an hun- 
dred and twenty) " appointed two of their number, from 
whom to select, by lot, one to occupy the place of Judas. 
** They appointed two," says the evangelist, '^ Joseph, 
called Barsabas, who was surnamed Justus, and Matthias." 
Now, if the brethren of the church at Jerusalem, in the 
presence and by the direction of the apostles themselves, 
were authorized to make such an election, are not those 
churches which are formed after the model of this primi- 
tive church, authorized to choose their own officers ? 

In Acts 6: 1 — 6, we have another instance in which 
this same model-church exercised the right of choosing 
ecclesiastical officers. It seems that complaints were 
made to the apostles that the charities of the church were 
not duly dispensed. Whereupon the apostles called ** the 
multitude of the disciples unto them " (that is, the whole 
church) and directed them to ** look out among them seven 
men," to attend to this business. "And the saying pleased 
the whole multitude ; and they chose Stephen, and Procho- 
rus, and Nicanor, etc." Now, why did not the apostles 
select these men? Why was the matter submitted to **the 
whole multitude of the disciples? For the very obvious 



PRINCIPLES. 39 



Power to discipline, in the churches. 

reason, that it was the prerogative of the church to choose 
its own officers; and the apostles dared not go beyond 
their ''measure," — the bounds which Christ had given 
them. See 2 Cor. 10: 13—15. 

But if it was the right and privilege of the church at 
Jerusalem — formed by the apostles themselves, and under 
their special supervision and instruction — to choose their 
own officers, can this right and privilege be denied to any 
church founded on the same general principles, and com- 
posed of the same materials 1 And if the apostles were 
not authorized to control the churches in these matters, 
who is he that shall now claim this authority ? 

In I Cor. 5: 1 — 8, we have Paul's instructions to the 
church at Corinth, to discipline, and even to excommuni- 
cate an offending member : ** In the name of our Lord 
Jesus Christ, when ye are gathered together^ and my Spirit, 
with the power of our Lord Jesus Christ '' [being present 
to sanction your doings, I direct or advise you] ^^to deliver 
such an one unto Satan for the destruction of the flesh, that 
the spirit may be saved in the day of the Lord Jesus." 
* * '* know ye not that a little leaven leaveneth the whole 
lump ? Purge out, therefore^ the old leaven , that ye may 
be a new lump." 

Is it not perfectly evident, that the Corinthian church 
are here directed to perform an act of discipline of the 
highest and most solemn character ? even to cut off one of 
their own members, and cast him from them, as a heathen 
man and a publican ? 

See also, 2 Cor. 2: 6 — 11, where Paul gives intimations 
to the church respecting their duty to the incestuous per- 
son, after his repentance for his sin : '* sufficient," says he, 
" to such a man is this punishment, which was jnflicted 



40 CONGREGATIONALISM, 

Paul recognizes this authority of the churches 



OF many/' [that is, by a vote of the church] *'so that ye 
ought rather to forgive him and comfort him. * * * ^ 
Wherefore I beseech you that ye would confirm your love 
toward him " (that is, by restoring him to your favor and 
communion). The apostle does not here speak as one 
having the key of the Corinthian church ; but contrari- 
wise ; as one who recognized the power " of the many^^ 
(yno T^v 7ilsi6vo)Vj of the majority of the church) to act in 
the matter. He does not command the church to restore 
the penitent; but he *^ beseeches ^^ them : much less does 
he presume to restore the excommunicated person by the 
authority vested in himself as a minister of the gospel of 
Christ. 

In view of these facts, the inquiry arises: If the church 
at Corinth were authorized to perform this most solemn 
and most important of all ecclesiastical acts, were they not 
empowered to transact all appropriate church business? 
And if Paul himself, ** the chiefest of the apostles,'^ did not 
presume to act for the church, but contented himself with 
directing them how to act for themselves — not in his name, 
nor by his authority, but in the name of the Lord Jesus 
Christ, and by His authority — then, surely, no person 
has a right to control and dictate a church ; but the power 
to act authoritatively must rest in the church alone^ as- 
sembled together in the name, and by the authority of 
Jesus Christ. 

Another passage of Scripture, which seems to us as un- 
questionable evidence of the correctness of the principle 
under consideration, and not less so, of another funda- 
mental point in the Congregational system, is Matt. 18: 
15 — 18; where the great Head of the Church gives his 
disciples particular directions how to proceed in cases of 



PRINCIPLES. 41 



Christ's directions to his churches about discipline. 

trespass and offence among them : " If thy brother shall 
trespass against thee, go and tell him his fault between thee 
and him alone : if he shall hear thee, thou hast gained 
thy brother. But if he will not hear thee, then take with 
thee one or two more ; that in the *' mouth of two or three 
witnesses, every word may be established. And if he neg- 
lect to hear them, tell it unto the church : but if he neg- 
lect to hear the church, let him he unto thee as a heathen 
man and a publican,'' ** Verily I say unto you, whatsoev- 
er ye shall hind on earthy shall he hound in heaven : and 
whatsoever ye shall loose on earth, shall he loosed in hea- 
ven ;"* that is, your doings as a church on earth, shall be 
ratified by me in heaven. 

If in this passage, the keys of the church are not put 
into the hands of the church — if the power to discipline, 
and even to excommunicate (the most important of all 
church acts) is not committed to the associated brethren, 
here called the church — then there is no meaning in 
words. 

With what show of reason, then, can it be maintained, 
that the power of excommunication is here given to the 
the apostles ; and, ** in a qualified sense, may apply to 
Christian teachers, in all ages ;"* especially, when it is 
admitted, by the same critic, that " tell it to the church," 
(elns Tji ixKkr^ala) must mean to the particular congrega- 
tion to which you both, respectively, belong. 

What unprejudiced reader of the Savior's directions 

* See an excellent sermon npon this text by Dr. Emmons, in 
which he terms the passage— ''The platform of ecclesiastical gov- 
ernment, established by the Lord Jesus Christ," 

t See Bloomfield's New Test, in loc. 
2* 



42 CONGREGATIONALISM. 

Congregationalists alone can follow these directions. 

will think of denying that the power to bind and loose, to 
receive and to excommanicate, is here expressly given to 
the church, as such ; that is, to the '^particular congre- 
gation^^ of believers to which the trespasser and com- 
plainant respectively belong; and, not to the apostles, as 
such, or to Christian teachers only ? 

Admitting the Congregational principle, that every 
company of believers, who have entered into covenant en- 
gagements for church purposes is a complete church, and 
authorized to transact all business independently of the 
authoritative control or direction of any person or body of 
men whatever— admitting this, and the directions of the 
Savior in Matt, xviii. are all easily understood and obeyed. 
But, denying this principle, how can we proceed in cases 
of trespass? Who, and what is ''the chitrch/' to which 
we are ultimately to carry our cause; and whose decision 
is to be final? If the apostles alone were intended, by 
the direction " tell it to the church," then, there is no one 
now authorized to settle difficulties between church mem- 
bers; yea, church discipline is out of the question; every 
member may walk as seemeth right in his own eyes, with 
none to say, ' why do ye so?' Who can believe that 
Christ has left his church in such a condition ? The 
great Head of the Church knew that " offences must needs 
come." He knew, too, that a church could not long con- 
tinue an organized and religious body, separate from the 
world, if destitute of powder to "purge out^^ the leaven of 
impurity, which would inevitably infuse itself into the 
mass. Knowing all this, can we believe that he has neg- 
lected to provide an effectual remedy ? We cannot. This 
remedy is pointed out, in the 18ih chap, of Matt. Here 
we have an infallible guide, unto which, if we take heed, 
we shall do well. 



rniNciPLEs. 43 



Officer's of the church, or " church session," not '' the church." 

But it may be said, that this disciplinary power is lodg- 
ed with the teachers of the church, as the successors of 
the apostles. Then I ask ; what, if a church be desti- 
tute of a teacher, as some of our churches are for a suc- 
cession of years? What then becomes of discipline ? 

But suppose, to avoid this difficulty, it be said, that the 
power to discipline offenders should be committed to a 
** Church Session ?"* Why, then, it may be asked, did 
Paul direct the Corinthian church (I Cor. 5:) to ^^ gather 
together'^ in order to pass an act of excommunication upon 
the incestuous person ? Why were not his instructions ad- 
dressed to the officers of the church alone ? Is it not as 
clear, that the apostle directed 'Hhe church which was in 
Corinth"— that is, "them that were sanctified in Christ Je- 
sus, called to be saints" (1 Cor. 1: 2), to perform this act 
of discipline, as it is, that his epistle was directed to the 
church as a body, and not to the officers merely ? And 
if so, then have we evidence from the Scriptures, that the 
power and right to exercise Christian discipline, were an- 
ciently vested in the congregated church alone; and that 
neither the elders of the church, nor the representatives 
of the body, could act independently of the brethren who 
constituted the church. This is a principle of our system : 
that, so far as the management of its own affairs are con- 
cerned, every church should be an independent republic ; 

* <' The Church Session consists of the Pastor or Pastors, and 
the Ruling Elders of a Presbyterian Congregation. (See Confes- 
sion of Faith of the Presbyterian Church, 18ino. p. 388. Phil. 
1821.) This body is constructively, the church or the congregation. 
Dr. Campbell's remark upon such sort of churches is worth re- 
peating : *' The notion * * * of « church representative, how com- 
monly soever it has been received, is a mere usurper'^ ^t * ^ Lectures 
on Ecc. History, Lect. 10. p. 166. 



44 CONGREGATIONALISM. 



Preceding principles the corner-stones of the System, 



invested by Christ with all needful authority to elect offi- 
cers, to make laws not inconsistent with the established 
constitution of the churches, to administer its own govern- 
ment, and to do all other things which are necessary to 
its individual welfare, and consistent with the general 
principles of the Gospel. 

The principles which have now been discussed, may be 
regarded as the four corner stones of the Congregational 
system. On these the whole edifice rests. Remove ei- 
ther of them, and the fair fabric of Congregationalism will 
be shattered. But the storms of centuries have beaten up- 
on it in vain, and it is confidently believed, that nothing 
can move it, for it is ** founded upon a rock,'^ 



PART 11. 



DOCTRINES OF CONGREGATIONALISM. 

Growing out of the principles which have just been 
considered, and more or less intimately connected witli 
them, are several imporinnt doctrines ; in the maintenance 
of which all consistent Congregation alists agree. Among 
these may be mentioned : 

1. That there are but two orders of church officers, el- 
ders — sometimes called pastors, teachers, overseers, bish- 
ops — and deacons. 

It is admitted that there were among the apostolic 
churches a greater variety of official persons than have 
now been mentioned. But do the Scriptures furnish evi- 
dence that any other officers except elders and deacons, 
were appointed by particular churches ; or were perma- 
nently connected with them ? 

The church at Jerusalem, it is true, chose an apostle to 
take the place of Judas, Acts 1: 15 — 26; the church at 
Antioch appointed Barnabas and Saul to go forth as mis- 
sionaries among the Gentiles, Acts 13: 1—3 ; and there 
were among the primitive churches, evangelists, or minis- 
ters without permanent charge, as Timothy and Titus ; 
but, neither of these were church officers, properly speak- 
ing. They had no official connection with any particular 
church ; they were, strictly speaking, ministers at large, 
or missionaries.* 

♦ Timothy is directed by Paul (2 Tim. 4: 5) to " do the work of 
an evangelist ' (fQyov noirjaov siaYyehorov). *' Theodoret testifies," 



46 CONGREGATIONALISM. 

Assistants in the Apostolic churches. 

Besides the apostles and evangelists, there were in the 
primitive churches several other orders of religious teach- 
ers and helpers. These are enumerated by the apostle, 
1 Cor. 12: 28: *' God hath set some in the church, first 
apostles^ secondly prophets, thirdly teachers, after that mir- 
acles (men possessed of special miraculous power), then 
gifts of healing (a kind of divinely educated physicians), 
helps^ governments (persons especially qualified to assist in 
the government of the churches), diversities of tongues^' 
(persons gifted with the power of speaking different lan- 
guages). 

Not to enter upon the disputed question — what were the 
limits of these several religious helpers ? or even, the ques- 
tion whether the terms employed designate distinct offices 
and officers in the church* — it will be readily admitted, 

says Wahl, ** that the term ivayyshorai was originally applied to 
those * * * who were not stationary teachers, but were sent by 
the apostles to different countries in order to spread the knowledge 
of the Christian religion." 

Though Titus is not expressly called an evangelist, yet, as the 
work assigned him. and the instructions given to him by the apos- 
tle are so similar to those given to Timothy, w^e are fully justified 
in considering him as sustaining the same office. 

The reader will find this question most satisfactorily settled, in 
a small work published by Rev. Albert Barnes, of Philadelphia, en- 
titled : ^' The Scriptural Argument for Episcopacy Examined ;" 
being a reply to Bishop Onderdonk's '' Episcopacy Tested by Scrip- 
ture." 

Any one who would see how diocesan Episcopacy bears to be 
'' tested by Scripture," will do well to examine Mr. Barnes' learn- 
ed and excellent little work. 

* Those who would investigate this subject, are referred to the 
copious notes of Macknight upon the chapter ; or the more brief, 
but judicious remarks of Bloomfield and i)oddridge. 



DOCTRINES. 47 



inspiration essential to them. 



that no more full catalogue is anywhere furnished of prim- 
itive teachers and helpers, and ecclesiastical persons, than 
this chapter contains. But an examination of this chap- 
ter will, I think, convince any unprejudiced mind that, 
with the exception of* teachers^ these were all ministers 
extraordinary , who were qualified for their work by the 
special and miraculous gifts of the Holy Spirit ; gifts 
which ceased with the exigencies of the churches which 
called them forth. When, therefore, the miraculous ^2yifs 
themselves were withdrawn, it is evident that those who 
had exercised these gifts would cease, of course, to sus- 
tain any official, or special relation to the churches. That 
these miraculous gifts were early withdrawn from the 
church is admitted on all hands. 

The same view may be taken of another class of church 
officers mentioned in the New Testament — the deacones- 
ses. These were an order of helpers, which the peculiari- 
ties of Eastern manners and customs rendered necessary 
to the primitive churches. Every reader of ancient his- 
tory must be aware, that in Judea, and indeed, in most 
oriental countries, familiar social intercourse between the 
sexes was not allowed. Even to this day, an Eastern lady 
would regard herself as degraded were she exposed to the 
gaze of the other sex. Hence the practice of veiling the 
face ; and in some instances even the whole person. 

To meet this state of things among the people to whom 
the gospel was first preached, it became necessary to ap- 
point aged women, usually widows, to administer to the 
necessities of the female disciples; to visit them in sick- 
ness, to distribute among them the charities of the church ; 
and, in various other ways, to minister to their necessities 
both temporal and spiritual. This service the elders and 



48 CONGREGATIONALISM. 

Office and work of deaconesses. 

deacons of the church could not perform with propriety, 
owing to the peculiarities of Eastern habits. 

To these females, reference is made 1 Tim. 5: 9, 10 ; 
'^ Let not a widow be taken into the number (that is, of 
the deaconesses) under threescore years old/' etc. 

Phebe, spoken of by the apostle, Rom. 16: 1, was one 
of this number : ^' I commend unto you (or I introduce to 
your Christian confidence) Phebe, our sister, which is a 
servant {diaaovov^ — a deacon) of the church at Cenchrea." 

From Ecclesiastical history we learn that these dea- 
conesses were set apart to their office by imposition of 
hands. *' Yet we are not to imagine, that this consecra- 
tion,'' says Bingham, *^ gave them any power to execute 
any part of the sacerdotal office ^ ^ . Women were al- 
ways forbidden to perform any such offices as those." * * 
'^Some heretics, indeed, as Tertullian observes, allowed 
women to teach, and exorcise, and administer baptism ; 

but all this, he says, was against the rule of the apos- 

^|g j> # * # # 

Epiphanius, a Christian father who died about A. D. 
403, says : ^' There is indeed, an order of deaconesses in 
the church, but their business is not to sacrifice, or per- 
form any part of the sacerdotal office, * * but to be a 
decent help to the female sex in the time of their baptism, 
sickness, affliction, or the like."t 

Mosheim notices briefly these servants of the church. 
" There were," says he, '' in many churches, and espe- 
cially in those of Asia, female public servants, or deacon- 
esses." Vol. I. p. 84. 

* Pronounced diaconon; whence the English deacon. 
t " Antiquities of the Christian Church," Book II. chap. 2:2. 
sect. 7. 



DOCTRINES. 49 



Elders. 



If the primitive churches were authorized to ordain 
these ** female public servants, or deaconesses"— which, 
however, the Scriptures nowhere intimate — it is very ob- 
vious that they were, like several other servants of the 
churches in those days, extraordinary , and not designed 
for permanent church officers ; but appointed simply to 
meet the exigencies of the church in Eastern countries ; 
and consequently, that when these exigencies ceased, or 
among a people of different habits, the office itself should 
be discontinued. 

Setting aside the apostles, and these spiritual persons, 
and extraordinary assistants, we have remaining, as con- 
stituted and permanent officers in the church of Christ : 

1 . Elders. These were ordained persons, who had the 
charge of particular churches ; and, so far as we are in- 
formed, had no ecclesiastical authority in any other church 
than that '*over which the Holy Ghost had made them 
overseers.^' 

The account of the second visit of Paul and Barnabas 
to the churches of Asia Minor (Acts 14: 21 — 23) confirms 
this view. We read: ''And when they had ordained''^ 

* The Greek word here translated '^ ordained,'' is yeigoTovrioav- 
Tsg ', from ysiQ the hand, and thvoj to stretch out. Walil renders 
the word, '' to vote by holding vp the hand ;" and refers to Folybius 
for authority. Schrevelius gives, as the meaning of the word, '< to 
raise up and extend the hands — to elect by hand-vote— to vote by 
holding- up the hand.'' Bloonifield, as we might expect, resists this 
interpretation ; but admits that ^^ several of the ablest commenta- 
tors" adopt it. Doddridge has a long and able note upon this pas- 
sage : He maintains that the Greek word employed in the text 
clearly denotes that the elders were elected by a vote of the seve- 
ral churches over which they were respectivelj^ placed. In this 
opinion agree Erasmus, Calvin, and Beza. Dr. John Owen main- 

5 



50 CONGREGATIONALISM. 

Every church had one elder or more. 

them elders in every churchy and had prayed with fasting, 
they commended them to the Lord in whom they had be- 
lieved." Now, the unavoidable inference from this pas- 
sage is, that these churches, which were founded by the 
labors of the apostles, were each of them furnished with 
one elder or more. The number was probably regulated 
by the size of the church and the circumstances of the 
elders. It is probable that most of these were men who 
labored at some trade, or secular business most of their 

tains the correctness of this interpretation, with great learning and 
ability. (Owen's Works, English edition, vol. xx. pp. 415 — 418.) 
^^XscQOTOvelv/' says he, ''is the same with rag itiqag aiquv [to 
raise the hands], nor is it ever used in any other signification.'* 
'•' He," continues Dr. Owen, '' is a great stranger unto these things, 
who knoweth not that among the Greeks, especially the Athenians, 
from whom the use of this word is borrowed or taken, yHQOTOvla 
[the act of voting] was an act oXrjg rtjs exK^r^aiag, ' of the whole 
assembly ' of the people in the choice of their officers and magis- 
trates." He quotes from Demosthenes and Thucydides in proof 
of this. It is clear that this word is employed (2 Cor. 8: 19) to desig- 
nate such an act of the church — a popular vote. In speaking of 
Titus, the apostle says : '' he was chosen (^or being chosen) of the 
churches (%8LQ0T0vrjd'£lg vtto tojv i'A^XrjGLWv) to travel with us with 
this grace ; " that is, with the collection made for the relief of the 
persecuted Christians in Judea. No one can doubt that Titus w'as 
chosen by a vote of the church ; and as the same word is used in 
both placesj the inference is, that it designates the same act in both 
instances. The old English Bible translates the passage : " When 
they had ordained them elders by election." 

It is not, however, my intention to go at large into a discussion 
of this question : for whatever may be the meaning of the term 
X£iQorov7]GavTsg^ the passage under consideration is decisive upon 
this point, namely — that the apostolic churches were each furnished 
with one elder or more ; and it was to establish this, that the text 
was quoted. 



DOCTRINES. 51 



Reasons why some churches had more than one elder. 

time. Hence the necessity of ordaining several elders 
over a single church if that church was large. 

This explanation accounts for the fact, that there were 
a number of elders connected with the church at Ephesus. 
See Acts 20: 17 — 31. Ephesus was a very populous city, 
containing several hundred thousand inhabitants, and was 
a great resort for strangers from all parts of the world. 
Paul had spent three whole years in the city, preaching 
the gospel with great success. Tiie number of converts 
must have been large; and the church, consequently, re- 
quired the labors of several such elders as we suppose 
were employed in primitive times.* 

Another reason for a plurality of elders in the primitive 
churches, may be found in the fact, that the larger church- 
es, in times of persecution particularly, were compelled to 
meet in small companies, in private houses and other pla- 
ces of security, in order to worship God unmolested. In 
this case, each of the assemblies would need an elder to 
conduct their public services ; and thus several overseers 
would be necessary for a single church of any considerable 
size. Then again the elders were specially exposed to 
be cut off by persecution ; and if there had been but one 

* For some time after the first settlement of New-England, all 
of the more numerous and wealthy churches, maintained a pastor 
and a teacher if they could be obtained. The pastor devoted him- 
self to the business of visiting and superintending the affairs of the 
parish ; while the teacher attended to the preparation of discourses 
for the pulpit, and to the doctrinal instruction of the people. 

And both of these officers were entirely supported by the church ; 
and were expected to devote their whole time to their respective 
duties. Besides these, every church had one or more ruling elders 
and several deacons ; who assisted in the worship, government, and 
discipline of the church. 



62 GONGREGATIONALISM. 

Elders the same as pastors, overseers, and bishops. 

to a church, the church might have been left destitute of 
any teacher and overseer. 

In proof that the elders of the primitive churches were 
the same order of men who are sometimes called pastors^ 
overseers, and bishops^ reference may be made to the 
epistle of Paul to Titus. In chap. 1st, verse 5th, Paul 
says to Titus : '* For this cause left I thee in Crete, that 
thou shouldest set in order the things that are wanting ; '' 
that is, the things necessary to the complete organization, 
and the spiritual improvement of the churches ; *' and 
ordain elders m every city, as I had appointed thee ;" or, 
as I had previously instructed thee to do. 

Paul, it seems, had visited Crete in company with Titus; 
and their united labors had gathered a number of Christian 
churches on that island. But, as Paul was pressed for 
time, and the island was very populous — containing, as it 
is supposed, one hundred cities and villages — the apostle 
could not make all the necessary arrangements, and give 
all the needed instructions for the complete organization 
of the numerous converts into distinct churches. He 
therefore left Titus in Crete, with instructions how to pro- 
ceed in this important work. In the passage just quoted,^ 
these instructions are referred to ; and some of the more 
important items in them are recapitulated. One of the 
most prominent of which was — to '^ordain elders (ngsa^v^ 
regovg*) in every city,^^ — that is, in every city where there 
was a church. Or in other words, to supply every church 
with elders. 

This is precisely what the apostle and Barnabas did 
in the cities of Asia Minor, among which they had been 

* Pronounced Presbuterous ; from whence the English Pres* 
byters. 



DOCTRINES. 53 



Qualifications of an elder and bishop, the same. 



preaching the gospel. See Acts xiv. Having given this 
general direction *'to ordain elders in every city," the 
apostle next tells Titus what sort of men to select for elders : 
** If any be blanneless, the husband of one wife" [only], 
** having faithful children, not accused of riot, or unruly." 
Then, in the following verse — as if purposely to show that 
an elder and a bishop were precisely the same church offi- 
cer — he continues: '* For, a bishop" — inlaxonov^* an in- 
spector, an overseer—*' must be blameless, as the steward 
of God ; " — that is, of God's house, which is his church — 
** not self-willed, not soon angry," etc. Here we per- 
ceive that the words elder and bishop are used interchange- 
ably, to designate the same church officer. Nothing can 
be more clear. 

In the same manner are the words used by Jihe Evan- 
gelist, in giving an account of Paul's interview with the 
elders of the church at Ephesus, Acts 20: 17 — 28, '* And 
from Miletus he sent to Ephesus, and called the elders 
of the church" — lovg TTQea^megovg, In the 28th verse the 
same persons are called overseers (or bishops) : ** Take 
heed, therefore, unto all the ftock, over which the Holy 
Ghost hath made you overseers (inLcrxonovg^ bishops), to 
feed the church of God, which he hath purchased with his 
own blood." 

The case is so plain that no one need doubt that the 
same order of men are called either elders, bishops^ or 
overseers, interchangeably. 

The same thing is apparent from the description of a 
good bishop, 1 Tim. 3: 1 — 7 ; which answers, exactly, to 
the requisites of a good elder, Tit. 1: 5 — 9.f 

* Pronounced episcopon; whence the English, Episcopacy. 
t The reader who wishes to examine this matter more fully, 
5* 



54 congHegationalism. 



Elder — why applied to Christian teachers. 

The Greek word {TiQeaSvTsgog) translated presbyter or 
elder, means literally an older, or an old man ; being the 
comparative ofiigsa^vg, old. The term was originally ap- 
plied to the heads of the tribes of Israel, and to the mem- 
bers of the Jewish Sanhedrim or high court of the nation. 
These were generally men advanced in life ; and distin- 
guished for sobriety, knowledge, and sound judgment. 

The term is applied to the teachers of the Christian 
church, because these were, at first, selected from the 
more aged, and experienced, and intelligent converts to 
Christianity. 

The first place in which the term *' elder^^ is used in the 
New Testament to designate a Christian teacher, is Acts 
11: 30. *' The disciples, every man according to his abili- 
ty, determined to send relief unto the brethren which dwelt 
in Judea. Which also they did, and sent it to the elders 
by the hands of Bariiabas and Saul." 

We find it in numerous other places, in such connec- 
tions as to prove, conclusively, that the same order of per- 
sons are designated by the term presbyters or elders — as 
are at other times, called bishops, overseers^ or pastors. 
The first epistle of Peter 5: 1 — 4 very clearly illustrates 
this. 

*^ The elders (ngsa^viegovg) which are among you, I ex- 
hort, who am also an elder" (or co-elder) * * ^' Feed the 
Jloclc (noi^dvajs, act the part of a pastor towards the flock) 
of God which is among you." Here we have the pastoral 

and especially, if he would know the sentiments of the fathers of 
the church, and the English Reformers upon this subject, is refer- 
red to Dr. Dwight's Theology, Ser. 150 & 151, and to Prof. Pond's 
most satisfactory exhibition of the matter, in the 8th chapter of his 
book on " The Church," and Dr. Campbell's learned Lectures on 
Ecc, History. 



DOCTRINES. 55 



Elders — why called pastors. 



character introduced ; the elders are spoken of as pastors ; 
allusion being made to such passages as Jer. 3: 15 ; " I 
will give you pastors according to my heart, which shall 
feed you with knowledge and understanding." These pas- 
tors or elders are next described as bishops, *'taking^Ae over- 
sight thereof," {^inLay.onovvTEg — acting the bishop, oversee- 
ing the church], *' not by constraint, but willingly ; not 
for filthy lucre, but of a ready mind : Neither as being 
lords over God's heritage, but being ensamples to the flock. 
And when the chief Shepherd shall appear, ye shall re- 
ceive a crown of glory that fadeth not away." Which is 
as if the apostle had said : The elders or pastors are to act 
the part of bishops in the church. They are to govern 
the church, but not with lordly authority ; but rather by 
the weight of their holy example, and their strict conform- 
ity to the directions and spirit of the chief Shepherd and 
bishop of souls. 

How the apostle could teach the identity of the office of 
presbyter or elder, and bishop or overseer, and pastor and 
teacher, more fully than he does in this passage, it would 
be difficult to conceive. Dr. Bloomfield, in his note upon 
this chapter, seems to admit this identity. His words are : 
** The apostle now gives particular injunctions to i\iQ pres- 
byters, i. e. the bishops and pastors of the church." 

The titles pastor and teacher designate *^ the office- 
work" of elders or bishops ; namely, to guide, and preside 
over the flock, and to feed it with knowledge and wisdom. 
Jesus Christ is the chief Shepherd and bishop of souls, (I 
Pet. 2: 25) and every elder in his church is an under bishop 
and shepherd, or pastor, of a portion of his flock, 1 Pet. 
5: 1—4. 

Can anything be made more plain, from Scripture testi- 



56 CONGREGATIONALISM. 

Admissions of Bloomfield and Waddington. — Owen's opinion. 

mony, than the correctness of this doctrine of Congrega- 
tionalism — that an elder ^ a pastor^ a bishop^ are different 
titles of the same church ojfficer ? 

Dr. Bloomfield himself, though a devoted churchman, 
is constrained to admit, that '^ the best commentators, an- 
cient and modern, have, with reason^ inferred that the 
terms [elder and bishop] as yet denoted the same thing.'* 
(See Bloomfield's New Testament, Acts 20: 17, note.) 

If, then, these terms ** as yet^^ (that is, during the life 
time of the apostle) signified the *' same thing^^ by what 
authority are they ?2o^^7^made to ^\gm{y different things? 
*' I speak as to wise men ; judge ye what I say.'' 

Waddington, another Episcopal writer, admits that " it 
is even certain^ that the terms bishop, and elder, or pres- 
byter were, in the Jirst instance, and for a short period, 
sometimes used synonymously, and indiscriminately ap- 
plied to the same order in the ministry.'' (Wadd. Eccl. 
Hist. chap. 2. § 2. 

If this be an admitted fact, and the soundness of the 
first principle of Congregationalism be allowed — that the 
Scriptures, and the authorized practice of the apostolic 
churches, while under the direction of inspired men, are 
our safe and only guide in respect to church polity — then, 
I see not why it must not follow, that elders and bishops 
are one and the same order of church officers. 

*'To suppose," says Dr. Owen, ''that the aposile doth 
not intend the same persons and the same office by pres- 
byters and bishops in the same place, is to destroy his argu- 
ment, and render the context of his discourse unintelligible. 
He that will say, if you make a justice of peace or a con- 
stable, he must be magnanimous, liberal, full of clemency 
and courage, for so a king ought to be, will not be thought 



DOCTRINES. 



57 



Campbell's opinion — Deacons. 



to argue very wisely. Yet, such is the argument here, if 
by elders and bishops distinct orders and officers are in- 
tended." (Works, Vol. XX. p. 395.) 

Dr. Campbell says : ** That the terms iniaxonog and 
TTQea^vTSQog [bishop and elder] are sometimes used pro- 
miscuously in the New Testament, there is no critic of 
any name who now pretends to dispute." (Lect. 4. p. 66.) 
'* The truth is, inlcrxonog [bishop] was the name of office, 
TigEQ^vxsQog [elder] was a title of respect." (lb.) 

* * ** One single passage from the apostolical writings 
has not yet been produced in which it appears from the 
context, that the two terms TTQed^vregog and inlaxonog [el- 
der and bishop] mean diifferent offices." (Campbell's Lect. 
4. p. 67.) 

2. Deacons are the only other permanent church offi- 
cers, recognized by Congregationalists. 

It is true, our puritan fathers recognized an intermedi- 
ate office, between the elder or teaching elder — as they 
were wont to call the pastor, or teacher of the church — 
and the deacon ; this was the ruling elder. In this, how- 
ever, there was not from the beginning, a perfect agree- 
ment among Congregationalists, and the office was grad- 
ually dispensed with, until it has ceased to be known in 
our churches. 

Cotton Mather says (Magnalia, Book V. chap. 17) : 
** Another point in the [Cambridge] platform not univer- 
sally received, is, the distinct office of riding elders ^ ^ * 
There are some who cannot see any such officer as we call 
a ruling elder, directed and appointed in the word of God 
* * Our churches are now (1702) nearly destitute of such 
helps in government."* 

^ Governor Hutchinson, in his '^ History of Massachusetts Bay," 



58 CONGREGATIONALISM. 

Original appointment of deacons. 

The original appointment of deacons, is given in Acts 6: 
1 — 6 ; ** In those days, when the number of the disciples 

gives the following account of the ruling elder. '^ Most of the 
churches — not all — had one or more ruling elders. In matters of 
offence the ruling elder after the hearing, asked the church if they 
were satisfied ; if they were not, he left it to the pastor or teacher 
to denounce the sentence of excommunication, suspension, or ad- 
monition, according as the church had determined. 

'^ Matters of offence, regularly, were first brought to the ruling 
elder in private, and might not otherwise be told to the church. 
It was the practice for the ruling elders to give public notice of 
such persons as desired to enter into church fellowship with them ; 
and of the time proposed for admitting them, if no sufficient objec- 
tion was offered ; and when the time came, to require all persons 
who knew any just grounds, to signify them. 

" When a minister preached to any other than his own church, 
the ruling elder of the church, after the psalm was sung, said pub- 
licly : ^ If this present brother have any word of exhortation for the 
people at this time, in the name of God, let him say on.' 

*^ The ruling elder also read the Psalm. 

*' When a member of one church desired to receive the sacra- 
ment at another, he came to the ruling elder, who proposed his 
name to the church, for their consent. 

" At the communion they sat with the minister. 

** They were considered, without doors, as men for advice and 
counsel in religious matters ; they visited the sick ; and had a gene- 
ral inspection and oversight of the conduct of their brethren. 

'^ Every thing which I have mentioned, as the peculiar province 
of the ruling elder ; so far as it was in itself necessary or proper, 
may with propriety enough be performed by the minister. 

*' It is not strange, therefore, that this office, in a course of years, 
sunk into an almost entire desuetude in the churches. Indeed, 
the multiplying unnecessary, and mere nominal offices or officers, 
whose duties and privileges are not, with certainty, agreed upon 
and determined, seems rather to have had a natural tendency to 
discord and contention, than harmony and peace." Vol. I. pp. 426, 
427. 



DOCTRINES. 59 



First deacons chosen by the church — Nature of their office. 

was multiplied, there arose a murmuring of the Grecians 
against the Hebrews, because their widows were neglected 
in the daily ministration ;" that is, in the distribution of 
the charities of the church. ** Then the twelve called 
the multitude of the disciples unto them," — that is, all the 
professing Christians of the city ; or, the church, — " and 
said : It is not reason that we should leave the word of 
God and serve tables" — or, leave the preaching of the 
gospel to attend to secular business — *^ Wherefore, breth- 
ren, look ye out among you seven men of honest report, full 
of the Holy Ghost and wisdom, whom we may appoint over 
this business ; " — or set apart, ordain (yMTaairjcroiisv) to this 
work — " but we will give ourselves continually unto prayer 
and the ministry of the word. And the saying pleased the 
whole multitude {navxoq tov nh]d^ovg), and they chose Ste- 
phen, a man full of faith and of the Holy Ghost, and Philip, 
and Prochorus, and Nicanor, and Timon, and Parmenas, 
and Nicholas, a proselyte of Antioch. Whom they set 
before the apostles; and when they had prayed, they laid 
their hands on them," or in other words, ordained them. 
The specific object for which these men were selected 
and ordained, explains the nature of their office, and fur- 
nishes a conclusive argument for its perpetuity. The 
primitive churches were accustomed to take up weekly 
contributions, for the relief of the widows and the fatherless, 
and the sick and necessitous among them. See 1 Cor. 
16: 1—3. 2 Cor. viii. and ix. 1 Tim. 5: 16. This care 
of the poor was specially important in times of persecution ; 
when Christians were liable to be stripped of their property, 
driven from their homes, shut up in prison, and even mar- 
tyred for the truth. Thus were many families deprived of 
their supporters ; wives were made widows; and children, 



60 CONGREGATIONALISM. 

Office of deacon, not confined to the church at Jerusalem. 

orphans. It became, therefore, the imperious duty of the 
church, for whom these persons suffered, to minister to 
their necessities. While the Christians were few in number, 
the apostles and elders could easily take charge of the 
charities of the churches, and administer to the sufferers; 
but, when '' the number of the disciples was multiplied," 
the teachers of the church could not do this work without 
neglecting their appropriate and peculiar business, of feed- 
ing and ruling the churches. Under these circumstances, 
the apostles, acting by divine authority, directed the church 
at Jerusalem to choose from among. themselves a suitable 
number of persons, who might be set apart to this particu- 
lar and important business. 

That the office of a deacon was not confined to- the 
church at Jerusalem, where it was first introduced, is 
apparent from the repeated mention of this church officer, 
in connection with other churches. Thus Paul addresses 
the '^ saints at Philippi, with the bishops and deacons:^* 
Phil. 1: 1. And in his letter of instructions to Timothy, 
respecting the proper organization of Christian churches, 
he expressly specifies the office of the deacon, as an impor- 
tant office in the churches of Christ : *^ Likewise must the 
deacons be grave, not double-tongued, not given to much 
wine, not greedy of filthy lucre : holding the mystery of 
the faith in a pure conscience. And let these also first be 
proved ; then let them use the office of a deacon, being 
found blameless." See 1 Tim. 3: 1—15. 

It is true, that the necessity of *' daily ministrations," 
among the poor of our churches may not be now what it 
was in apostolic times. But the poor the church will al- 
ways have among them ; for unto the poor the gospel has 
ever been most succesfully preached ; and the poor in 



DOCTRINES. 61 



Office of deacon, a permanent one. 



this world are still those whom God hath chosen rich in 
faith. " Not many rich not many mighty" are yet called 
unto Congregational churches. And, so long as these 
things are true, so long will there be occasion for the apos- 
tolic deacon. 

It is not, however, to be inferred, that the whole office- 
work of the deacon was confined to the care of the poor. 
The reason assigned by the apostles for the selection of 
*' the seven," was : "It is not reason (aQsaiov, right, fit, 
proper) that we should leave the word of God," the preach- 
ing of the gospel, " and serve tables :" diaxovslv jQcmiQaigy 
" to administer tables ; i. e. by implication, to take care 
of pecuniary affairs." See Wahl's Lexicon. 

Now, if it was wrong for the apostles *' to leave the word 
of God to serve tables," it must be equally so for any 
preacher of the gospel. And, if it is unsuitable for minis- 
ters of the gospel to neglect their appropriate work to at- 
tend to pecuniary affairs, it must be equally unsuitable for 
them to be cumbered about any secular business; even 
though connected with the welfare of the church. But 
every person at all conversant with church affairs is aware, 
that there are many things of secular character which 
must be attended to, or the interests of the church mate- 
rially suffer. This being true of every church, in every age, 
it is evidently suitable and proper that there should be a 
permanent church office for " this business." The impor- 
tance of this office is acknowledged by the conduct of 
those denominations even who deny its existence. No 
church, it is believed, has found it convenient to dispense 
with the services of secular agents in church affairs. 
Some have their church wardens, others their stewards. 

6 



62 CONGREGATIONALISM. 



Objection to this view of the deacon's office, answered. 

Congregationalists prefer to follow apostolic example ; and 
choose as permanent officers, a sufficient number of dea- 
cons, who are set apart to the work of serving tables, and 
in other ways relieving their pastors and assisting their 
brethren. 

It has been objected to this view of the deacon's office, 
that Stephen and Philip, two of these primitive deacons, 
were found soon after their ordination, preaching the gos- 
pel ; and one of them, administering the ordinance of 
baptism. Hence it is inferred, that a deacon should be 
a preaching church officer. 

In reply, it may be said, that it is obvious, on the slight- 
est examination of the subject, that the apostles directed 
the church at Jerusalem to elect deacons for secular pur- 
poses. ** Look ye out among you seven men of honest re- 
port, etc., whom w^e may appoint (y.aTCKnrjaofiev, set apart, 
ordain) over this business,'^ viz. the distribution of the 
charities of the church, and the necessary secular work 
connected therewith. 

If these deacons were chosen by the church to preach 
the gospel, then, in order to administer the charities of the 
church and to do other secular work, thei/ must have left 
** the word of God to serve tables, '^ as really as the apostles 
had previously done ; or, the evils which their appoint- 
ment was designed especially to remove, must have remain- 
ed unremedied : and if so, what was gained by this election 
of deacons? 

But it is asked : ** Why need these men be full of the 
Holy Ghost and wisdom, if they were designed merely to 
superintend the temporalities of the church ?" The answer 
is at hand : Because eminent piety, as well as honesty and 
wisdom, was necessary to a faithful, fearless, and success- 



DOCTRINES. 63 



Another objection answered. 



ful discharge of their official duties, as stewards of the char- 
ities of the church, and guardians of its secular interests. 

Furthermore, these men were to mingle extensively 
with the Jewish and heathen population of the city, in 
their visits from house to house, and in the transaction of 
their secular business ; and by the ignorant and the pre- 
judiced these deacons would be regarded as representatives 
of the entire Christian church. Hence the necessity that 
they should be men *'full of the Holy Ghost and wisdom'^ — 
men of eminent piety and devotion to God, tempered with 
much of that *' wisdom which cometh down from above, 
and is profitable to direct." 

Besides this eminence in personal piety, it is by no 
means unlikely, that ** the seven " who were selected for 
deacons in the Jerusalem church were distinguished 
among their brethren, for the possession of some of those 
miraculous gifts of the Spirit, which were early vouch- 
safed to the church. See 1 Cor. xii. These would be spe- 
cially valuable to men who were to sustain that relation to 
the church and the world, which the primitive deacons are 
supposed to have held. 

Whatever this *^ fullness of the Holy Ghost " was, it was 
not imparted by the laying on of hands of the apostles* 

* It seems evident that the first deacons were ordained. For we 
read : " When they " — the apostles — '• had prayed, they laid their 
hands vpon them,'' Acts (i: 6. 

Upon this passage Bloomfield remarks : " Selden and Wolf de- 
duce the origin of laying on hands from the age of Moses, advert- 
ing to the seven SenioreSj on whom Moses laid his hands, ^um. 
27: 18. Hence the custom obtained in the Jewish church, and was 
thence introduced into the Christian. As laying on of hands had 
always been used in praying for the good of any person present, 
in order to show, Stixrcxttsj for whom the benefit was entreated ; 



64 CONGREGATIONALISM. 

A third objection — 

at the time of the ordination of the deacons, but was pos- 
sessed by '* the seven," — probably in common with many 
of their Christian brethren — previously to their ordination. 
It was, undoubtedly, that full and constant enjoyment of 
the Divine presence which rendered them eminently holy 
and wise ; and in other respects, peculiarly fitted them for 
the service assigned them. 

But, it is said, that Philip and Stephen certainly exer- 
cised the prerogatives of eldership ; that they preached the 
gospel, and one of them administered the rite of baptism. 

As it respects Stephen, this is not asserted by the sacred 
historian. It is said, indeed, that '' Stephen did great 
wonders and miracles among the people;'" and, that he 
** disputed^' with various opposers of the gospel. Acts 6: 

so it was, also, from the earliest ages, a rite of institution to office, 
which is conferred by symhol.^^ 

The Cambridge Platform, which contains the articles of *< Church 
discipline, agreed upon by the elders and messengers of tke 
churches, assembled in the synod at Cambridge in New England, 
Anno 1648 " — expressly recognizes the propriety and duty of or- 
daining deacons. " Church officers," says the Platform, chap. 9, 
§ 1, '^ are not only to be chosen by the church, but also to be 
ordained by imposition of hands and prayer,'' In the 6th and 7tb 
chapters of the Platform, the officers of the church are designated ; 
and among them, is the deacon. Its language is as follows : '^ The 
office of deacon is instituted in the church by the Lord Jesus. * * 
The office and work of a deacon is to receive the offisrings of the 
church and gifts given to the church, and to keep the treasury of 
the church, and therewith to serve the tables which the church is 
to provide for." 

The practice of ordaining these officers has, to some extent, gone 
into disuse among Congregational churches. It is an important 
question, however, whether we have not, in this particular, de- 
parted from ^' the right way ; " from the doctrine of our fathers, 
and the example of the apostles. 



DOCTRINES. 65 



answered 



8, 9 ; but all this he might have done while employed in 
the work of distributing to the necessities of the poor saints. 

As he went from house to house on these works of mercy, 
he was quite as likely to fall in with these Libertines and 
Cyrenians, and them of Cilicia, andof Asia, with whom he 
disputed, as he would have been in publicly preaching the 
gospel. 

In respect to Philip, the case is somewhat different. 
*' Philip," we are told, Acts 8: 5, *' went down to Samaria 
and preached Christ unto them." But this will not prove 
that even Philip was ordained ^^ to this busincss.^^ If the 
fact, that he went down to Samaria and preached the gos- 
pel, proves that he was an ordained preacher of the gospel, 
by the same argument we can prove that the whole church 
at Jerusalem were ordained preachers of the gospel j for it 
is expressly said, that all the brethren of the church at Je- 
rusalem, when driven abroad by the persecution which fol- 
lowed Stephen's martyrdom, preached the gospel. **At 
that time," says Luke, (Acts 8: 1 — 4,) ** there was a great 
persecution against the church which was at Jerusalem; 
and they were all scattered abroad throughout the regions 
of Judea and Samaria, exapt the apostles. * * * There- 
fore they that were scattered abroad, went every where 
preaching the word^ Thus we see that every disciple 
was a preacher of the word. But who supposes that 
they were all ordained preachers ? . 

It is said, however, that Philip administered the or- 
dinance of baptism ; which, even on Congregational 
principles, a deacon is not authorized to do. 

It is true, that Philip did baptize the converts of Sama- 
ria and the eunuch of Ethiopia ; and it is equally true, that 

the Holy Ghost authorized him so to do, by the special di- 

6* 



66 CONGREGATIONALISM. 



Answer continued. 



rections given to him. He was endowed with the power 
of working miracles in Samaria, (see Acts 8: 6, 7) and was 
especially commissioned to disciple the eunuch^ as we 
n from Acts 8: 26—28. 

This being the state of the case, could Philip doubt that 
he was authorized to baptize the converts? especially, 
since Christ had enjoined upon all those whom he had 
commissioned to ** teacli^^ the duty of baptizing also : — 
** Go ye and teach (or disciple) all nations, baptizing them 
into the name of the Father, and of the Son, and of the 
Holy Ghost," Matt. 28: 19. 

It is not at all unlikely that others of the scattered breth- 
ren of the church at Jerusalem performed the same minis- 
terial acts. Wherever they went preaching the word, and 
the Holy Ghost accompanied their labors, it is highly pro- 
bable that they administered baptism, and gathered the 
converts into churches; and, under similar circumstances, 
any layman of our churches would be authorized to do the 
same things. This, however, would by no means sanc- 
tion this course of procedure under ordinary circumstan- 
ces. 

Mosheim says : " At first, all who were engaged in pro- 
pagating Christianity, administered this rite [baptism]; 
nor can it be called in question, that whoever persuaded 
any person to embrace Christianity, could baptize his own 
disciple." Murdoch's Mosh. Vol. I. pp. 105—6. 

Eusebius, speaking of the eunuch of Ethiopia, says : 
" Returning into his own country, he is reported to have 
been the first publisher of the knowledge of the great God, 
and of the comfortable advent of our Savior in the flesh. 
And so by him was really fulfilled that prediction of the 
prophet : ^ Ethiopia shall stretch out her hand unto God.' " 
Ecc. Hist. Lib. II. chap. 1. 



DOCTRINES. 67 



Answer continued. 



There is the fullest testimony from ecclesiastical writers, 
that this eunuch established a flourishing church in Ethi- 
opia. (See Doddridge's Exposition on Acts 8: 39, note M.) 
But we have no intimation that he was ordained to preach 
the gospel or to administer the ordinances. 

Waddington says : *' The fiiirest supposition respecting 
this question (the separation of the clergy from the laity) 
appears to be, that the Jirst converts, those who spread 
the earliest tidings of redemption before the apostles them- 
selves had quitted Judea, were commissioned to preach 
the name and diffuse the knowledge of Christ indiscrimi- 
nately.^ Harper's Ed. p. 43. 

Dr. Campbell gives a very satisfactory account of the 
division of the churches into clergy and laity. Lect. 9. 
pp. 151 — 155. He also shows most conclusively, that all 
the early disciples deemed themselves authorized to preach, 
and, if necessity required, to baptize, and probably to ad- 
minister the eucharist. This state of things continued, as 
he supposes, down to the beginning of the third century. 
He quotes Tertullian, a writer of the third century, and 
Hilary, of the fourth century, in proof of this. Lect. 4. pp. 
62—65. 

In addition to what has been already said upon this sub- 
ject, it ought perhaps to be remarked, that the Scriptures 
warrant the supposition that Philip, subsequently to his 
ordination as a deacon, had been set apart to the work of 
an evangelist. That this was not un frequently done by 
the primitive churches, is intimated by the apostle (1 Tim. 
3: 13) : **They that have used the office of a deacon well, 
purchase to themselves a good degree ; " that is, a higher 
degree, or office, in the church. 

That Philip had been thus promoted, appears from Acts 



68 CONGREGATIONALISM. 



Elders and Deacons, the only church officers. 

21: 8. * * " We that were of Paul's company departed, 
and came unto Cesarea : and we entered into the house of 
Philip the evangelists which was one of the seven^^ — dea- 
cons. 

From whatever point of view we contemplate this sub- 
ject, we can see no evidence that the primitive deacons 
were an order of the clergy ; but rather, that they were 
substantially like Congregational deacons, chosen and set 
apart to *' serve tables J^ 

That elders and deacons are the only officers which 
Christ designed to have permanently connected with his 
churches, and that their authority should extend no further 
than to the particular church which elects them, may 
readily be inferred from the nature of the case, and from 
the considerations which have been offered upon the 
general topics already discussed. 

Further confirmation of these doctrines is derived from 
the address of Paul to the Philippians, 1:1; *' Paul and 
Timotheus, the servants of Jesus Christ, to all the saints 
in Christ Jesus which are at Philippi, with the bishops and 
deacons*^^ 

Now, had there been, in the church at Philippi, any other 
officers than bishops and deacons, would they not have 
been mentioned by the apostle?* And if there were no 
other officers in that church, what reason have we to sup- 
pose there were in any of the primitive churches ? And, 
if in none of the primitive churches, why should there be 
in any of our modern churches ? 

* It is worthy of remark, that Polycarp writing to this church 
more than fifty years after the apostle, mentions the same two 
officers, and only the same, viz. presbyters and deacons. See ex- 
tracts from the Apostolic Fathers in this work. 



DOCTRINES. 69 



Same subject continued. 



In further confirmation of this doctrine, we may refer to 
Paul's first epistle to Timothy. This was written to give 
the young evangelist such instructions as would guide him 
in arranging the affairs of the church at Ephesus; and 
probably also of the neighboring churches. Among other 
important items, Paul instructs Timothy how to proceed 
in the choice and ordination of church officers. 

First, In respect to bishops. " This is a true saying, if 
a man desire the office of a bishop, he desireth a good 
work. A bishop, then, must be blameless," etc. 1 Tim. 
3: 1—6. 

Secondly, In respect to deacons, " Likewise must the 
deacons be grave, not double-tongued, not given to much 
wine, not greedy of filthy lucre ; holding the mystery of the 
faith, in a pure conscience. And let these also first be 
proved ; then let them use the office of a deacon, being 
found blameless. Even so must their wives be grave, not 
slanderers, sober, faithful in all things. Let the deacons 
be the husbands of one wife, ruling their children and their 
own houses well. For they that have used the office of a 
deacon well, purchase to themselves a good degree, and 
great boldness in the faith which is in Christ Jesus. 
These things write I unto thee, hoping to come unto thee 
shortly : hut^ if 1 tarry long^ that thou mayest know how 
thou oughtest to behave thyself in the house of God^ ichich 
is the church of the living God^ the pillar and ground of 
the truthr 1 Tim. 3: 8-15. 

It being the special design of the apostle in this epistle, 
to instruct Timothy how to behave himself in the church of 
the living God; that is, how to order and arrange the af- 
fairs of the church ; — what errors to oppose, what duties to 
inculcate, what officers to ordain, and what kind of men 



70 CONGREGATIONALISM. 

Second doctrine — elders all equal. 



to select ; — this being the special object of the apostle in 
writing to Timothy, it is inconceivable that Paul should 
have omitted to mention any of the offices or officers which 
belonged to the church, and which the interests of the 
church required. Only two officers however are named 
by him bishops and deacons. The unavoidable inference 
is, that no others were known to the primitive churches as 
permanent ecclesiastical officers, and if they had no other 
church officers, why should we have more ? 

It may be thought that the subject of church officers 
has received an undue proportion of attention ; but the 
fact, that the controversy upon church polity mainly turns 
upon this question, will suggest a sufficient apology for 
the course I have pursued* 

2. Another doctrine of Congregationalism is, that there 
should he an entire ecclesiastical equality among those who 
sustain the office of elders, pastors, or bishops, in the 
churches. 

We recognize no other superiority among our clergy, 
than such as is given by age and experience, and eminent 
piety and learning. All our pastors are bishops; and all 

* The reader who wishes to examine this subject more fully will 
find many valuable remarks in Macknight's notes on the Epistles 
to Timothy and Titus ; particularly, 1 Tim. 3: and 5: 17, 18; and 
in Prof. Pond's work. '' The Church." 

Dr. Bloomfield, in his Notes on the New Test, presents the Epis- 
copal side of the question, as does Binorham, in his Antiquities of 
the Christian Church, Book 11. chaps. 1,2, 3 Dr. Owen discusses 
this subject, with his usual ability in the 4th chapter of his learned 
work, on •• The true nature of a Gospel Church and its govern- 
ment." Doddridge's remarks upon many of the texts which have 
been quoted, will be found candid and learned. The reader will 
find some of the points ably discussed by Mr. Barnes, in his review 
of Bishop Onderdonk's Tract on Episcopacy. 



DOCTRINES. 71 



Gradations of rank — how introduced. 

our bishops are '* pastors and teachers ^^^ and fellow elders. 
The doctrine of Congregationalists upon this subject, is an 
unavoidable inference from the principles which have 
already been considered. 

We regard the Scriptures as an infallible guide. These 
furnish no evidence to our minds, that there were any gra- 
dations of rank among the primitive elders. The ministe- 
rial gradations which began to appear in the church soon 
after the death of the apostles, and which at length result- 
ed in the Episcopal plan of government, by diocesan bish- 
ops and archbishops, etc. ; i. e. by bishops claiming author- 
ity over several churches within certain bounds, called di- 
oceses, from the Greek dLOiy,r](Tiq,* a jurisdiction or district, 
and archbishops, claiming authority over the bishops, were 
probably introduced thus : The larger of the primitive 
churches, found it necessary (for reasons already assign- 
ed) to employ several elders in their service. While the 
simplicity and fervor of their first love continued, there 
was no difficulty in these elders being co-workers togeth- 
er ; there was no envy, nor jealousy, nor strife among them. 
But as piety declined, it was found necessary to elect one 
of their number as a moderator in their assemblies, and a 
superintendent of the affairs of the church. To this presi- 
ding elder, the other elders were expected to look for di- 
rections in relation to their several duties. This modera- 
tor, from being merely a presiding equal among his breth- 
ren, in process of time, began to claim official superiority ; 
and at length, the authority of a diocesan bishop ; maintain- 
ing that bishops, were, jure divino — by Divine authority — 
a superior order of the ministry. There will be occasion 

* Pronounced dioikcsis ; whence the English diocese. 



72 CONGREGATIONALISM. 

Third doctrine — councils have no compulsory power. 

to go into this matter more fully, in giving the history of 
Congregationalism. I merely allude to it in this place, to 
account for the early existence of other clerical orders in 
the churches, than are now recognized by our denomina- 
tion as scriptural.* 

3. Another important doctrine, upon which there is a 
perfect agreement among Congregationalists, is, that ec- 
clesiastical councils, have no authoritative^ or compulsory 
power over the churches. 

The Congregational doctrine is, that ecclesiastical coun- 
cils derive all their authority from the churches which are 
represented in them, the churches themselves being con- 
structively present in the persons of their delegates.t 

* The English Reformers admitted no jure dlvino authority in 
bishops. *' Dr. Bancroft, the archbishop's (Whitgift's) chaplain in 
a sermon at Paul's cross, Jan. 12, 1588. maintained that the bish- 
ops of England were a distinct order from priests, and had superi- 
ority over them, jw?-e rfimno, and directly from God " "This," says 
Neal " was new and strange doctrine." Hist. Puritans, Vol. I. p. 
480. 

t The pastor of a church is as truly a delegate of the church 
which sends him, as is the lay brother who accompanies his pastor, 
as a delegate. 

If this be true, is it within the prerogative either of the council, 
or of the church on whose behalf that council meets, to invite 
unsettled clergymen, ^Ho sit in council f For, what church will 
these brethren who are "without charge" represent.'' 

Again, Have " stated supplies," — as those ministers are called 
who are supplying a particular church, but have not been ordained 
over it — any right to sit in council at all, unless sent by the church 
of which they are members? 

The Cambridge Platform holds the following language upon this 
point : " Because it is difficult, if not impossible, for many churches 
to come together in one place, in all their members universally ; 
therefore, they may assemble by their delegates, or messengers ; as 



DOCTRINES. 73 



Councils, advisory bodies. 



And, as no Congregational church has any authority over 
a sister church, or power to act for another ; consequently, 
it cannot communicate to its delegates any such power or 
authority. Councils are called to advise, not to make 
laws for the churches ; on the ground, that '* in the mul- 
titude of counsellors there is safety." They have no legis- 
lative, or executive power. Their influence is exclusive- 
ly moral. It is such as arises from the combined wisdom 
of intelligent, unprejudiced, and pious men. " They pre- 
tend unto no judicial power, nor any significancy, but 
what is merely instructive and suasory, ^ * They have 
no secular arm to enforce any canons. They ask none ; 
they want none."* 

Congregationalists hold that the decisions of such coun- 
cils are of no binding authority whatever, unless the 
church in reference to which they are made, accepts and 
adopts these decisions, and thus makes them its own. 
The churches hold fast the power which Christ has given 

the Church at Jlntioch went not all to Jerusalem, but some select 
men for that purpose. Because, none are, or should be, more fit 
to know the state of the churches, nor to advise of ways for the 
good thereof, than elders ; therefore, it is fit that in the choice of 
the messengers for such assemblies, they (the churches) have 
special respect unto such ; yet, inasmuch as not only Paul and 
Barnabas, but certain others also, were sent to Jerusalem from 
Antioch ; and when they were come to Jerusalem, not only the 
apostles and elders, but other brethren also, did assemble and meet 
about the matter; therefore synods [and, upon the same grounds, 
all councils'] are to consist both of elders and other church members 
endued with gifts, and sent by the churches, not excluding the 
presence of any brethren in the churches, Acts 16: 2, 22, 23." 
Platform, chap. 16. § 6. 

* Mather's Ratio, pp. 172, 173. 

7 



74 CONGREGATIONALISM. 

Consociational plan, considered and objected to. 

them, in Matt. 18: 18, to ** open and shut, to bind and 
loose." 

The Consociational form of government adopted by 
most of the Congregational churches of Connecticut, may, 
perhaps, be regarded as an exception to the above remarks. 
In that State there are what are called " Consociations of 
Ministers and Churches^^ composed of pastors and dele- 
gates from all the churches within convenient distances. 
These are standing councils, to which all unsettled diffi- 
culties in the churches within their several districts are 
referred. The decisions of these bodies are final. 

This plan of consociation was designed to break up the 
practice of calling ex parte^ councils. It, accordingly, de- 
prives an aggrieved church member, upon whom a Conso- 
ciation has passed judgment, of the privilege of calling a 
council, to examine the correctness of these consociational 
proceedings. Whereas,, in other Congregational churches, 
if a member has been dealt with by the church unjustly, as 
he supposes, he may ask the church for a ** mutual coun- 
cil ;^' that is, such a council as the parties can mutually 
agree upon ; and if the church refuse, the aggrieved mem- 
ber may call an ex parte council ; that is, select a council 
himself from the neighboring churches, and submit his 
grievances to them.t 

Wise and good men have framed and supported this 
consociational system ; and it possesses, apparently, some 
important advantages over the usual method of calling 
councils as occasions require. Still, I must regard it as a 

* An ex parte council is one called by one party in a dispute, 
without the concurrence of the other. 

t See Mather's " Ratio Disciplinae Fratrum Nov-Anglorum,*^ 
Article 9. 



DOCTRINES. 75 



Standing councils peculiarly objectionable. 

departure from strict Congregational and scriptural prin- 
ciples ; and, of very questionable, if not of dangerous ten- 
dency. The principle, that every church is authorized to 
act authoritatively in all matters of personal concern, is of 
great importance. Anything tending to undermine this 
principle, should be deprecated. For this very reason, 
all councils to settle church difficulties, should be avoided 
as much as possible. 

Standing councils, to adjust church difficulties, are a 
sort of standing invitation to the churches not to adjust 
their own difficulties. They present also, an additional 
inducement to the subjects of discipline to reject the deci- 
sions of the church, and to prolong the contest, by appeal- 
ing to the standing council. 

It is a serious question, too, whether the churches have 
the right to commit this work to delegated hands ; — wheth- 
er they can perform this Christian duty by proxy. Christ 
has said of the obstinate offender : *^ If he hear not the 
churchy let him be to thee as an heathen man and a pub- 
lican.'' 

Consistently with this direction, the church may take 
advice and counsel — for, '* in the multitude of counsellors 
there is safety" — but, to give the power into the hands of 
a council to ** hear^ judge, determine and finally issue 
any case," (as the Saybrook articles of discipline express- 
ly do)* seems utterly inconsistent with the '^ Magna Char- 
ta" of Christ's churches. 

The correctness of these views is corroborated by the 
remarks of Mosheim, upon the influence of councils on 
the primitive churches. 

* See Saybrook Articles of Discipline, § VII. 



76 CONGREGATIONALISM. 

Mosheim's testimony — 

Having stated that all the churches in the first centu- 
ries *' had eqiial rights, and were, in all respects, on a foot- 
ing of equality,'' he adds : ** Nor does there appear in this 
century, any vestige of that Consociation of the churches of 
the same province^ which gave rise to ecclesiastical councils 
and metropolitans. Rather, as is manifest, it was not till 
the second century, that the custom of holding ecclesiasti- 
cal councils began in Greece, and thence extended into 
other provinces/' Vol. I. p. 86, Murdock's ed. 

Again, in speaking of the second century, he says : 
** During a great part of this century, all the churches con- 
tinued to be, as at first, independent of each other ; or, 
were connected by no consociations or confederations. 

" Each church was a kind o^ little independent republic, 
governed by its own laws, which were enacted, or at least 
sanctioned by the people. But, in process of time, it be- 
came customary for all the Christian churches in the same 
province to unite, and form a sort of larger society or com- 
monwealth ; and, in the manner of confederate republics, 
to hold their conventions at stated times, and there delibe- 
rate for the common advantage of the whole confederation. 
This custom first arose among the Greeks, among whom 
a [political] confederation of cities, and the consequent 
convention of their several delegates, had been long 
known ; but afterwards, the utility [?]^ of the thing being 
seen, the custom extended through all countries where 
there were Christian churches. These conventions of 
delegates from the several churches, assembled for delib- 
eration, were called by the Greeks synods, [from crivodog, 
an assembly] and by the Latins, councils [from concilium, 

* We shall see, directly, how useful these conventions were. 



DOCTRINES. 77 



Continued. Waddington's admission. 



an assembly] and the laws agreed upon in them, were call- 
ed canons [from kmi'cuv,* a rule], that is, rules. 

'^ These councils, of which no vestige appears before 
the middle of this century, (i. e. the second) changed 

NEARLY THE WHOLE FORM OF THE CHURCH. For^ in the 

first place ^ the ancient rights and privileges of the people 
toere hy them very much abridged ; and^ on the other hand, 
the influence and authority of the bishops were not a little 
augmented. At first, the bishops did not deny that they 
were merely the representatives of the churches, and acted 
in the name of the people; but, by little and little, they 
made higher pretensions, and maintained that power was 
given them by Christ himself, to dictate rules of faith and 
conduct to the people. In the next place, the perfect 
equality and parity of all bishops, which existed in early 
times, the council gradually subverted. For, it was neces- 
sary that one of the confederated bishops of a province, 
should be intrusted with some authority and power in 
those conventions, over the others : and hence originated 
the prerogatives of Metropolitans. And lastly, when the 
custom of holding these councils had extended over the 
Christian world, and the universal church had acquired 
the form of a vast republic, composed of many lesser ones, 
certain head men were to be placed over it in different 
parts of the world, as central points in their respective 
countries. Hence came the Patriarchs ; and ultimate- 
ly, a Prince of Patriarchs — the Roman pontiff.^' EccI. 
Hist. Vol. I. pp. 142—4. See also, an important note to the 
the same purport by Dr. Murdock, p. 142, note 2. 

Waddington, (Ecc. Hist. p. 44), admits the correctness 

* Pronounced canon; hence the words canon and canonical. 

7* 



78 GONGREGATlON^ALISSr. 

Fourth doctrine — churches accountabfe to each other. 

of Mosheim's account. He says : ^'Though these synods^ 
were doubtless indispensable to the well being of Christian- 
ity [?] they seem to have been the means of corrupting the 
original humility of its ministers/' 

If this be true^ and if it be also^true that, "like priest,^ 
like people/' and that like causes tend to like effects — 
then, I ask. If councils are necessary, are they not ^'neces- 
sary evils V and ought they not to be avoided as much 
as possible? And if the plan of Consociation has occasion- 
ed such countless evils in the churches in past ages, ought 
not we to regard it with a jealous eye? And, is not 
the doctrine, that no ecclesiastical council shall have any 
authority to enforce its decisions on the churches, highly 
important, yea, essential to the welfare and independence 
of the churches? 

4. Another doctrine of Congregationalism, is, that the 
independency of the several churches adopting this system^ 
does not free them from accountability to each other. 

If a Conojrecrational church is believed to have swerved 
from the truth, a sister church may call the offender to 
an account ; and, by a committee, or by a correspondence, 
may labor with, and, if necessary, withdraw fellowship 
from the erring and obstinate church.* But, in doing this, 
it is necessary for the complainant to take as nearly as pos- 
sible, the regular steps enjoined in Matt. 18: 15 — 18. — 
The aggrieved party having labored unsuccessfully with the 
offending church, should next call for the assistance of 
one or more of the neighbcw^ing churches; and, if unsuc- 
cessful, either withdraw fellowship immediately, or call a 
council of neighboring churches, to advise in the case.t 

* Mather's Ratio Disciplinae, Art. 9. § 1 , 4. 

t Cambridge Platf. ehap. 15. Also Upham's^^ Ratio Disciph- 
cae," pp, 174, 20(5. 



DOCTRINES. T9 



Communion of churches, how exercised. 



Does not this rule forbid a Congregational church to 
exclude from occasional communion, any member of regu- 
lar standing in a sister church, though supposed to be an 
unworthy member, until the regular disciplinary steps have 
been taken with the church, for retaining such a member, 
as this would be a virtual exclusion from fellowship of the 
church itself? 

Upon this general subject, the Cambridge Platform 
(chap. 15) says: ^'Although churches be distinct, and 
therefore may not be confounded one with another, and 
equal, and therefore, have no dominion one over another ; 
yet, all the churches ought to preserve church communion 
one with another, because they are all united unto Christ, 
not only as a mystical, but a y)olitical head, whence is de- 
rived a communion suitable thereunto. 

*'The communion of churches is exercised sundry ways." 

1. "By way of mutual care, in taking thought for one 
another's welfare." * * 2. ** By way of consultation one 
with another, when we have occasion to require the judg- 
ment and council of other churches." * * 3. " By way of 
admonition," when a church neglects discipline or be- 
comes corrupt. * * 4. By admitting members of sister 
churches to occasional communion with one another. 5. 
By letters of recommendation or dismission from one 
church to another. * ^ 6. By affording ** relief and succor 
one unto another," either of able members to furnish them 
with officers, or of outward support to the necessities of 
poorer churches as did the churches of the Gentiles con- 
tribute liberally to the poor saints at Jerusalem, * 

* The following document from Hutchinson's History of Mass. 
Bay, Vol. I. pp. 420, 421, illustrates the nature of the fellowship 



80 CONGREGATIONALISM. 

Fellowship of the churches, maintained by the fathers of N. E. 



The mutual relation and the fellowship of the churches, 
was strenuously maintained by the fathers of New Eng- 
land. They abhorred any such independency, as excused 

which existed among the churches previous to the more perfect 
organization of the Congregational churches, by the synod of 1648. 
*• We may see," says Gov. Hutchinson, " something of the re- 
lation the churches considered themselves in, one to another, be- 
fore the platform of 1647 [1648?] hj the following letter from the 
church in Salem to the church in Dorchester. 

" Salem ist, 5 mo. 39. 
'• R^v. and dearly beloved in the Lord. We thought it our 
bounden duty to acquaint you with the names of such persons as 
have had the great censure passed upon them in this our church, 
with the reasons thereof, beseeching you in the Lord, not only to 
read their names in yours, but also to give us the like notice of 
any dealt with in like manner by you, that so we may walk to- 
wards them accordingly ; for some of us, here, have had commu- 
nion ignorantly, with some of other churches, 2Thess. 3: 14. We 
can do no less than have such noted as disobey the truth. 

Roger Williams and his wife, ^ These wholly refused to 

JolTn Throgmorton and his wife, | hear the church, denying it, 
Thomas Olnev and his wile, )>and all the churches in the 

Stukely Westcot and his wife, | Bay, to be true churches, and 

Mary Holiman and widow Reeves, J (except two)are all rebaptized. 

*' John Elford, for obstinacy, after divers sins he stood guilty of 
and proved by witness. 

'• William James, for pride and divers other evils, in which he 
remained obstinate. 

" John Tolby, for much pride and unnaturalness to his wife, who 
was lately executed for murdering her child. 

" William Walcot, for refusing to bring his children to the ordi- 
nances, neglecting willingly family duties, etc. 

'' Thus, wishing the continued enjoyment of both the staves, 
beauty and bands, and that your souls may flourish as watered gar- 
dens, rest, 

Yours in the Lord Jesus, 
HUGH PETERS, bij the church's orders and in their name:' 



DOCTRINES. 81 



Concluding Remarks. 



a church from giving account of itself—its doctrines and 
its practice — to all in fellowship with it. And this fea- 
ture of the system, has been tenaciously held by all con- 
sistent Congregationalists, to the present time. 

I have now finished an enumeration and brief explana- 
tion of those doctrines relating to church polity which are 
believed, the most essential doctrines of the orthodox Con- 
gregationalists of New England. There is, upon these 
several points, a very general, if not an entire agreement 
among us ; with the exceptions which have been noticed. 
There may be, it is true, even allowed deviations from 
these Congregational doctrines, in the practice of individ- 
ual churches; arising from ignorance or disregard of our 
polity ; but intelligent and consistent Congregationalists 
admit, practice, and most cordially approve of all the doc- 
trines which have now been considered. 

These were the doctrines which the fathers of New 
England so fondly loved and cherished; and in the main- 
tenance of which, they endured persecution in their native 
land, the perils of the ocean, and the privations and hard- 
ships of the wilderness."^ 

* The sentiments of our fathers are well expressed in the follow- 
ing extract from ^' The Magnalia :" 

" I have heard," says Cotton Mather, " an aged saint near his 
death, cheerfully thus express himself: ' Well, I am going to hea- 
ven, and will there tell the faithful, who are gone long since from 
New England, thither, that though they who gathered our churches 
are all dead and gone, yet the churches are yet alive, with as nu- 
merous flocks of Christians as were ever among them.' " '' U,'' 
adds the pious historian, " he could, in every respect, say, as gra- 
cious^ what joy unto all the saints in heaven and in eartk^ might be 
from thence occasioned 1" Vol. I. p. 83. 



82 CONGREGATIONALISM. 

Why the fathers of N. England loved Congregationalism. 

It was not, however, their love of rites, and forms, and 
ceremonies, in the worship of God ; it was not their attach- 
ment to any one mode, in itself considered, that made 
them so willing to sacrifice the endearments of home, and 
the enjoyments of cultivated society ; but, it was their love 
for the church of Christ, the welfare of which they con- 
sidered identified with the maintenance of Congregation- 
alism, — it was this that brought them hither. They loved 
pure religion ; and regarding Congregationalism as best 
adapted to propagate, and maintain the institutions of 
religion in their purity, they cherished this system with 
self-denying, self-sacrificing fondness. It was not the cas- 
ket itself which they so much valued ; but the casket, as 
a necessary protection to the pearl of great price which it 
contained. It was not the form of godliness, which they 
so much admired ; but the power, which accompanied 
that form. In a word, it was not Congregationalism in 
itself considered, which our fathers so devotedly loved and 
cherished ; but Congregationalism as the form of church 
government which Christ had fixed upon as best adapted 
to promote the interests of his kingdom and the glory of 
his name. 

While, therefore, we approve, and even admire the fair 
model of a Christian church which our fathers have con- 
structed in this New World, let us not hx get i\\e spirit 
which of old dwelt in the New England churches. And 
never forget, that it will be in vain that we cry : ** The 
temple of the Lord, The temple of the Lord are these !" 
if the presence of the Lord dwell not in his temple. 

Let it never be forgotten, that Congregationalism is a 
spiritual system of church government. It is designed for, 
and adapted to spiritual persons; those who have been 



DOCTRINES. 83 



Congregationalism, a spiritual system. 



taught, and are now led by the Spirit. Its strength and 
permanence depend on the spirituality of those who adopt 
it. It controls them by no other power than that which 
is moral ; it inflicts no other pains and penalties. It can 
live and prosper only in the smiles of heaven. Without 
the Divine presence our churches cannot be governed. 
Without this, they must fall to pieces, or they must dwindle 
away and die. Of all denominations we are most entirely 
cast upon Providence. Without Christ we can do nothing. 
These facts, while they furnish strong presumptive evi- 
dence of the correctness of our principles and doctrines 
relating to church polity, suggest a powerful argument to 
the mind of every Congregationalist, why he should be 
holy — why he should labor to promote the holiness of all 
about him. 



PART III. 



TESTIMONY OF ECCLESIASTICAL HISTORY. 

It will be seen from the preceding pages of this work, 
that Congregationalists profess to derive their principles 
and doctrines from the sacred Scriptures; that Jesus 
Christ is regarded as the author of their church polity ; 
and the apostles, as the builders of the first Congregational 
churches. In this belief they feel themselves fully sus- 
tained by the passages already quoted from the Evangelists 
and the apostles, who wrote as they were moved by the 
Holy Ghost ; and whose movements, in organizing the first 
Christian churches, had the sanction of the Great Head of 
the church. 

Though our chief dependence is upon these inspired 
guides, and nothing is received by us as truth which is 
contrary to these, still, it is pleasant to find the correct- 
ness of our interpretation of the Scriptures confirmed by 
the testimony of ancient, though uninspired history. We 
are not disposed to maintain, that all the doctrines and 
practices of the primitive churches were perfectly correct 
— for we know that even during the life time of the apos- 
tles, errors did creep into these churches — but, we do sup- 
pose, that the general Order and Discipline of these 
churches remained substantially the same, for many years 
after their organization. 

From ecclesiastical history, we may learn what their 
order and discipline were. 

Some passages from Mosheim have already been given. 

8 



86 CONGREGATIONALISM. 

Mosheim's view of church order, etc. in the first century. 

For the information of such of my readers as have not ac- 
cess to that standard work, I shall quote somewhat freely, 
from that learned and impartial historian. His view of the 
facts is the more valuable, as, being himself a Lutheran^ 
he had no partialities for the Congregational system. 

His opinions o^ \v\\2ii is now best, must go for what they 
are worth ; \\\s facts ^ alone, are authoritative. 

Under the general head of '' History of the Teachers, 
and of the Government of the Church," in the^rs^ centu- 
ry^ Moshcim says: 

*' Asto the external yb?'??i of the church, and the mode 
of governing it, neither Christ himself nor his apostles 
gave any express precepts. We are, therefore, to under- 
stand, that this matter is left chiefly to be regulated as 
circumstances may from time to time require, and as the 
discretion of civil and ecclesiastical rulers shall judge 
expedient.* 

^'Ifhoicever^ what no Christian can doiibt^ the apostles of 
Jesus Christ acted hy divine command and guidance^ then^ 
that form of the primitive churches^ tchich teas derived 
from the church at Jerusalem, erected and organized hy 
the apostles themselves^ must he accounted divine; yet, it 
will not follow, that this form of the church was to be per- 
petual and unalterable.* 

" In these primitive times each Christian church was 
composed of the people^ the presiding officers, and the assis- 
tants or deacons. These must be the component parts of 
every society. The highest authority teas in the people, 
or, THE WHOLE BODY OF CHRISTIANS ; for eveu the apos- 
tles themselves inculcated hy their example^ that nothing 

* The dissent of Congregationalists from these views has been 
noticed, pp, 13 — 21. 



TESTIMONY OF ECCLESIASTICAL HISTORY. 87 



Highest authority in the people, or the church as a body. 

of any moment was to he done or determined on^ hut with the 
knowledge and consent of the hrotherhood* Acts 1: 15. 
6: 3. 15: 4. 21: 22. And this mode of proceeding, both 
prudence and necessity required, in those early times. 

*' The assemhlcd people, therefore, elected their oivn rulers 
and teachers ; or, by their authoritative counsel, received 
them, when nominated to them. They also, hy their suf- 
frages, rejected or confirmed the la%ns, that were proposed 
by their rulers, in their assemblies ; they excluded profli- 
gate and lapsed hrethren, and restored them ; they decided 
the controversies and disputes that arose ; they heard and 
determined the causes of presbyters and deacons ; in a 

word, THE PEOPLE DID EVERYTHING THAT IS PROPER FOR 
THOSE IN WHOM THE SUPREME POWER OF THE COMMUNITY 

IS VESTED. All their rights the people paid for, by sup- 
plying the funds necessary for the support of the teachers, 
the deacons, and the poor, the public exigencies, and un- 
foreseen emergencies. 

*' The rulers of the church were denominated, some- 

* Waddington, an Episcopal historian, admits the correctness of 
this His words are : " It is also true that in the earliest govern- 
ment of the first Christian society, that of Jerusalem, not the elders 
onlyy hut the ' whole Church' were associated icith the apostles ." * * 
In a note he adds : — ^still, of course, with some degree of subjec- 
tion to apostolic authority. This according to Mosheim, was the 
model of ail the primitive churches." Ecc. Hist. p. 41. Harpers' 
Edit. Neander in a learned and elaborate treatise on '• the Primi- 
tive Christian church," distinctly maintains this doctrine — that 
the whole church took part in the government of the same. See 
a translation in the Bibl. Repository, Vol. IV. pp. 255, 25C, 265. 

The learned Dr. Campbell, a Presbyterian divine, takes the 
same ground, in his Lectures on Ecclesiastical History. Lect. 3. 
pp. 31— ;33. 



88 CONGREGATIONALISM. 

Presbyters, elders and bishops, the same church officers. 

times presbyters or elders ; — a designation borrowed from 
the Jews, and indicative, rather of the wisdom^ than the 
age of the persons ;~and sometimes, also, bishops ; for^ 
it is most manifest, that both terms are promiscuously used 
in the New Testament^ of one and the same class of per- 
sons. Acts. 20: 17, 28. Phil. 1: 1. Tit. 1:5, 7. 1 Tim. 
3: 1. These were men of gravity and distinguished for 
their reputation, influence, and sanctity. 1 Tim. 3 : 1, 
etc. Tit. I. 5, etc. From the words of Saint Paul (1 Tim. 
5: 17) it has been inferred that some elders instructed ihe 
people, while others served the church in some other ways. 
But this distinction between teaching and riding elders, if 
it ever existed (which I will neither affirm nor deny) was 
certainly, not of long continuance; for St. Paul makes 
it a qualification requisite in all presbyters, or bishops, that 
they be able to teach and instruct others. 1 Tim. 3: 2, etc. 
** In this manner Christians managed ecclesiastical af- 

* This is also admitted by Waddington. His words are : " It is 
even certain that the terms bishop and elder, or presbyter were, in 
the first instance, and for a short period, sometimes used synony« 
mously, and indiscriminately applied to the same order in the min- 
istry.' Ecc. Hist. p. 41. And again, in a note, he says : ^' Such 
is the plain interpretation of the Scripture passages." 

This, many other prominent Episcopalian writers have been 
constrained to admit, as Dr. Reynolds, Prof, of Divinity in Oxford, 
Dr. Holland, King's Prof, of Divinity at Oxford, Bishop Burnet, 
Archdeacon Paley, etc. See Dwight's Theology, Ser. 141 ; Ency- 
clop. of Relig. Knowledge, Art. Bishop, and the following pages of 
this work. 

Even Milner is compelled, though apparently with reluctance,. to 
admit, that '^at first indeed, or for some time, at least in some in- 
stances, church governors were only of two ranks, presbyters and 
deacons." Ecc. Hist. Cent. II. chap. 1. Neander agrees with 
Mosheim, pp. 254,255. 



TESTIMONY OF ECCLESIASTtCAL HISTORY. 89 

How a distinction between these ch. officers was introduced. 



fairs, so long as their congregations were small, or not ve- 
ry numerous. Three or four presbyters, men of gravity, 
and holiness, placed over those little societies, could easily 
proceed with harmony, and needed no head or president. 
But, when the churches became larger, and the number 
of presbyters and deacons, as well as the amount of duties 
to be performed increased, it became necessary that the 
council of presbyters should have a president ; a man of 
distinguished gravity and prudence, who should distribute 
among his colleagues their several tasks, and be, as it 
were, the central point of the whole society. He was at 
first denominated the Angel (Rev. 2: 3) ; but afterwards, 
the bishop ; a title of Grecian derivation, and indicative of 
his principal business, (that is, an overseer). It would 
seem, that the church of Jerusalem when grown very nu- 
merous, after the dispersion of the apostles among foreign 
nations, was the first to elect such a president ; and, that 
other churches, in process of time, followed the example. 
*'JBm/, whoever supposes that the bishops of thejirst and 
golden age of the churchy corresponded nnth the bishops 
of the following centuries, must blend and confound char- 
acters that are very different. For in this century and 

THE NEXT, A BISHOP HAD CHARGE OF A SINGLE CHURCH,* 

which might, ordinarily , be contained in a private house ; 

NOR VTAS HE ITS HEAD, BUT WAS IN REALITY ITS MINISTER 

OR SERVANT ; he instructed the people, conducted all parts 

* Waddington admits this. He says : '' The government of a 
single person protected each society from internal dissensions — the 
electiveness o{ \h^i governor rendered probable his merit." p. 44. 

The reader will find in the Appendix, No. 7, a valuable extract 
from Mather's learned apology, containing the testimony of several 
of the Fathers, respecting the right of the primitive churches, to 
elect their own officers. 

8* 



90 CONGREGATIONALISM. 

City bishops acquired an influence over country churches. How ? 

of public worship, attended on the sick and necessitous, 
in person ; and what he was unable thus to perform, he 
committed to the care of the presbyters ; but without power 
to ordain or determine anything^ except with the concur^ 
rence of the pr^eshyters and the brotherhood. 

" It was not long, however, before the extent of the 
Episcopal jurisdiction was enlarged. For the bishops who 
lived in the cities, either by their own labors or by those 
of their presbyters, gathered new churches in the neigh- 
boring villages and hamlets ; and these churches continu- 
ing under the protection and care of the bishops, by whose 
ministry or procurement they received Christianity, eccle- 
siastical provinces were gradually formed, which the 
Greeks afterwards called dioceses,^ The persons to whom 

* Dr. Bloomfield, in his note on Ephe4: 11, seems to admit the 
correctness of this account. '' It is thought," says he, " that the 
TTOL^evsg [pastors] were those who had the more important pasto- 
ral charges in cities and large towns ; the StSdoiialoL [teachersj, 
the smaller ones. * * Thus it would happen, that the city Ttoifjiiveg 
would have an influence with, and then, 3.n authority over the coun- 
try pastors. Hence, gradually, their offices would vary and become 
distinct ; the itoi/i^'sg [or city pastors] first discharging all the or- 
dinary pastoral duties ; and afterwards, when they became regard- 
ed as superintendents — and were then styled inioTiOTVOi [that is, 
overseers, or superintendents] they either discharged them or not, 
according to circumstances." 

Dr. Campbell, in his learned Lectures on Ecclesiastical Histo- 
ry, gives substantially the same account. Lect. 8. pp. 130—136. 
Phil. ed. 1807. 

The same learned Presbyterian divine holds the following lan- 
guage respecting the independency of the early churches : * * 
*' The different congregations, with their ministers, seemed, in a 
great measure, independent of one another. Everything regarding 
their own procedure in worship, as well as discipline, was settled 



TESTIMONY OF ECCLESIASTICAL HISTORY. 91 

All the primitive churches^independent bodies. 

the city bishops committed the government and instruc- 
tion of these village and rural churches, were called rural 
bishops or chorepiscopi {irig X(^Q(xq inhnonoL^ episcopi rura- 
les, seu villani), that is, bishops of the suburbs and fields. 
They were an intermediate class between the bishops and 
presbyters; being inferior to the former [because subject 
to them] and superior to the latter, [because intrusted 
with discretionary and perpetual power, and performing 
nearly all the functions of bishops]. 

*^ All THE CHURCHES IN THOSE PRIMITIVE TIMES WERE 

INDEPENDENT BODIES ; or Honc of them subject to the ju- 
risdiction of any other. For, though the churches which 
were founded by the apostles themselves, frequently had 
the honor shown them, to be consulted in difficult and 
doubtful cases ; yet, they had no judicial authority, no 
control, no power of giving laws. On the contrary, it is 
clear as the noon-day, that all Christian churches had equal 
rights^ and were^ in all respects on a footing of erfuality y 
Mosheim, Vol. I. pp. 80—86. 

among themselves . But it is extreme]}^ plain, that a total indepen- 
cy was not adapted to the more general character that belonged to 
all as members of the commonwealth of Christ." Lect. 9. p. 142. 

The reader will not fail to remark, that this is precisely what 
Congregationali.sts maintain. Each Congregational church is com- 
plete, and independent, '' regarding its own procedure in worship, 
as well as discipline," while it maintains a sisterly relation to other 
members of the Congregational family. We abhor all such inde- 
pendency as would lead us to refuse to give account to our sister 
churches. So said oar fathers, and so say we. Dr. Campbell refers 
to the first council at Jerusalem, about circumcision and other Jew- 
ish ceremonies, to illustrate the nature of ^^ the correspondence and 
intercourse with one another," which the early Christian churches 
maintained. Tlio very case to which the framers of the Cam- 
bridge Platform refer : Chap. 15. sec. 2. 



92 • CONGREGATIONALISM. 



Prim, churches, Coiioreo^ational. Second cent., form unaltered. 

7 O C ' 



If this was not crenuine Concrreojationalism— if we have 
not in these extracts, some o^ the fundamental and distinc- 
tive principles and doctrines, of this system — then, must I 
confess my utter ignorance of what constitutes Congrega- 
tionalism. 

What follows, will explain how this primitive church 
polity was gradually undermined, and finally destroyed. 

In giving an account of the government of the church 
during the second century, Mosheim remarks : " The form 
of church government which began to exist in the preced- 
ing century, was, in this, more industriously established 
and confirmed in all its parts. One president, or bishop, 
presided over each church. He was created hy the com- 
mon suffrage of the whole people.] * * 

'* During a great part of this century, all the churches 
continued to be, as at first, independent of each other ; or, 
were connected by no consociations or confederations." 
Vol. I. p. 142. 

Under the third century, Mosheim continues, — ** Al- 
though the ancient mode of church government seemed, 
in general, to remain unaltered, yet there was a gradual 
deflection from its rules, and an approximation towards 
the form of a monarchy. For the bishops claimed much 
higher authority and power than before, and encroached 
more and more upon the rights, not only of the brother- 
hood, but also of the presbyters. And, to give plausibility 
to these usurpations, they advanced new doctrines con- 
cerning the church, and the episcopal office : which, hovv- 

t Milner admits this : '• Undoubtedly," says he, ^- the choice of 
bishops devolved on the people.'' Vol, 1. p. 471. ed. Boston 1809. 
Bingham testifies to the same purpose. See the 7th chap, of Prof. 
Pond's work '* The Churchy Neander gives the same view. 
See also Appendix, No. 7. 



TEST IMONV of ecclesiastical HISTORY. 93 

In the third century, deflection begins to appear. 

ever, were so obscure, for the most part, that it would seem 
they did not themselves understand them. * ^ 

*' This change in the form of ecclesiastical government, 
was followed by a corrupt state of the clergy. For, al- 
though examples of primitive piety and virtue were not 
wanting, yet many were addicted to dissipation, arrogance, 
voluptuousness, contention, and other vices. * * * Many 
bishops now affected the state of princes, and especially 
those who had charge of the more populous and wealthy 
congregations; for they sat on thrones, surrounded by 
their ministers and other ensigns of their ghostly power, 
and perhaps also, dazzled the eyes and the minds of the 
populace with their splendid attire. The presbyters imi- 
tated the example of their superiors, and neglecting the 
duties of their office, lived in indolence and pleasure. And 
this emboldened the deacons to make encroachments up- 
on the office and prerogatives of the presbyters. And from 
this cause especially, in my opinion, the minor orders * 
of clergy were everywhere in this century added to the 
bishops, presbyters, and deacons." * * * Vol. I. pp. 201, 
202. 

Waddington says (p, 85.) : " We have already de- 
scribed i\\e free and independent constitution of the primi- 
tive church ; the bishops and teachers were chosen by the 
clergy and people ; the bishop managed the ecclesiastical 
affairs of his diocese [which was a single church] in coun- 

* By '' the minor orders of clergy," Mosheim means, the Suh- 
deacons; who were considered a grade below the deacons; the 
AcolythiyOr young persons who attended the bishops as waiters ; 
the Ostiarii, or door-keepers ; Lectors, or those who read the por- 
tions of Scripture for the day ; Exorcists, or persons professing the 
power to expel evil spirits ; and Copiatae, or persons employed in 
burying the dead. 



94 CONGREGATIONALISM. 

Primitive faith and discipline fell together. 

cil with the presbyters, and ' with a due regard to the suf- 
frages of the whole assembly of the people.^ " * * * 

It is apparent from the extracts, which have now been 
given, that the leading principles, and doctrines of Con- 
gregationalism were recognized by the primitive churches 
of Christ, until they became ^' wise above what is written," 
and attempted improvements on the work of Christ and his 
apostles. The simplicity of the primitive faith, and the 
simplicity of the primitive church order and discipli7ie fell 
together. The increase of philosophers and learned men, 
in the church, subverted the former ; and the introduction 
of the princes and nobility, overthrew the latter. 



Influence of Constantine. 

Constantine the Great was the principal agent in over- 
turning that primitive church polity, which we have been 
contemplating. '' While he suffered the church to conti- 
nue to be, as before, a sort of republic within, he assumed 
to himself the supreme power over this sacred republic; 
and the right of modeling and controlling it as would best 
subserve the public good."* Though for a while, the an- 
cient rights and privileges of the people to elect their own 
church officers, and to regulate the internal affairs of their 
respective churches, were recognized, it was not long be- 
fore these rights and privileges were encroached upon, and 
finally destroyed, by the bishops; who, says Mosheim, 
** controlled everything at their discretion." The churches 
became subject to the bishops, and the bishops themselves, 
to the emperor as the head of the church. 

^ Mosheim, Vol. 1. p. 280. 



TESTIMONY OF ECCLESIASTICAL HISTORY. 95 

Church modified to suit the State. 



The church and the state being thus united when Con- 
stantine thought that it would secure the stability of his 
throne and the interests of his orovernment, to chancre the 
laws, and alter the '* dispositions and divisions of the Com- 
monwealth/' it became necessary, in his judgment, to 
adapt the church to this modification of the state. *' In 
lieu of the ancient republican distinctions, says Tytler, 
which were founded chiefly on personal merit, a rigid sub- 
ordination of rank and office now went through all the 
orders of the state. The magistrates were divided into 
three classes, distinguished by the unmeaning titles of (1) 
the Illustrious ; (2) the Respectable ; (3) the Clarissimi." 

To secure the desired uniformity between the ecclesias- 
tical and political estates, the bishops of the four principal 
cities in the Roman Empire — Rome, Antioch, Alexan- 
dria, and Constantinople — were made ecclesiastical nohles. 
** These," says Mosheim, " answered to the four prctorian 
prefects created by Constantine." Next came the exarchs, 
answering to the prefect or civil governor, who had the ec- 
clesiastical control of several provinces ; next in order, 
stood the metropolitans, who governed single provinces ; 
then followed the archbishops, who had in charge certain 
districts of country ; the bishops brought up the rear, 
more or less confined in their authority according to cir- 
cumstances.* *' The number of bishops at this time," 

* Dr. Murdock in a note upon Mosheim, suggests that there 
were, in fact, only four orders of clergy ; that the exarchs were on- 
ly chiefs among the metropolitans and not over them — that they 
were, indeed, metropolitans or archbishops. For a particular ac- 
count of the divisions referred to in the text, consult Dr. M's note, 
Vol.1, pp. 2d2,283. 



96 CONGREGATIONALISM. 

Number of bishops. Superiority of the bishop of Rome. 

says Waddington, '* was one thousand eight hundred.^ In 
this whole body the bishop of Rome possessed a sort of 
indeterminate precedence, and preeminence, unattended 
by any other authority ; and this precedence is attributed, 
first, to the imperial name of Rome : and next, to the su- 
periority in wealth, which he seems to have acquired at a 
very early period : to the splendor and extent of religious 
administration, and the influence naturally arising from 
these causes." 

The church thus remodeled — shorn of her primitive 
simplicity and beauty — decked with honors, and enriched 
with imperial gold, was like David in the armor of Saul. 
This union of church and state was fatal to the purity and 
independency of the churches. The pastoral crook gave 
place to the insignia of metropolitan pride. Ambition and 
lust of power — strife for the supremacy — corruption in 
manners and doctrine, rapidly overspread the Christian 
church ; upon her walls was soon written — *^ Ichabod !" 

Before the close of this century, we hear of fighting and 
bloodshed, and house-burning, by the contending parties 
of rival candidates for the bishopric of Rome. 

Dr. Campbell, speaking of the rights of the people at this 
time, says: *^ The only vestige that remained of their for- 
mer rights was, that in several places they continued to 
assemble tumultuously at the election of a bishop. But as 
this aff'air was generally conducted with riot and clamor, 
and sometimes ended in blood, the principles of sound 
policy required, that a practice so fruitful of bad conse- 

* A satisfactory testimony to the parochial, pastoral character of 
the bishops of the fourth century. And, near the commencement 
of the following century, we have the testimony of Augustine, that 
in Africa alone, there were 900 bishops; though there were not 
half that number of cities. 



TESTIMONY OF ECCLESIASTICAL HISTORY. 97 

Testimony of Clement of Rome. 



quences, and so barren of good, should be abolished. It 
was not now, as formerly, a single congregation choosing 
their own pastor, who was to have the immediate charge 
of their spiritual instruction and guidance, but it was a 
mob, often a most outrageous one, collected from a whole 
diocese or province, to nominate a great man, better known 
by his extensive jurisdiction and splendid titles, than by 
any pastoral duties he had to exercise.'* Lect. Ecc. Hist. 
8. p. 137. 

Testimony of the Apostolic Fathers. 

The general representations of the order and discipline 
of the apostolic and primitive churches, which have been 
given in the preceding pages, are confirmed by the writ- 
ings of the most ancient Fathers of the church ;* and by 
various incidental notices and statements of writers of a 
later period. 

Among the earliest and most valued pieces of antiquity 
is the epistle of Clement; written in the name of the 
church at Rome, to the church at Corinth, somewhere 
about A. D. 64—70. 

The main design of this epistle seems to be to set before 
the Corinthian church, the impropriety and sin of suffer- 
ing a few '^ ringleaders" — who are called *' foolish and in- 
considerate men" — so far to influence the church, as to 
induce them to disregard their spiritual guides and rulers ; 

* The Apostolic Fathers^ or those who were contemporary with 
the apostles, were Barnabas, Clement of Rome, Hermas, Ignatius, 
and Polycarp. The Fathers of the c/twrcA, include all the Christian 
writers between the second and the sixth century — some say, twelfth 
century. 

9 



98 CONGREGATIONALISM. 



1. To the Congregational character of the primitive churches. 

and even to *' cast off those from their ministry, or bishop- 
ric, who had holily, and without blame, fulfilled the duties 
of it." 

The whole epistle is too long — occupying thirty-six oc- 
tavo pages — to be quoted entire : besides much of it is 
occupied with matter not relevant to the subject under 
consideration. The epistle may be found in a work enti- 
tled *^ The Apostolical Fathers, translated and published 
by William [Wake] Lord Archbishop of CanterhuryJ^ 
Republished, New York 1810. 

I will arrange under distinct heads the testimony of 
this venerable and admired writer, respecting the primi- 
tive order and discipline of the churches. 

1. The first point established by this epistle is, that in 
Clement's time (as late as A. D. 64 — 70), the churches re- 
tained their Independent, Congregational organization. 

The address, or salutation of the epistle goes to show 
this. It runs thus: " jT/^e church of God which is (or 
which sojourneth) at Rome, to the church of God which 
is at Corinth, elect, sanctified by the will of God through 
Jesus Christ our Lord : grace and peace, " etc. 

Here we have two distinct and complete churches spo- 
ken of; the one at or sojourning at, Rome ; the other, at 
Corinth. The language employed is precisely what one 
Congregational church in these days would use, when ad- 
dressing another. 

In other places, Clement speaks of their "doing with 
one consent what is good and pleasing" (§21) and of the 
churches " being con^c\Gn\Aon^\y gathered together, in con- 
cord with one another." Which goes to show that the 
church consisted of a single congregation only, which was 
accustomed to assemble together for church purposes. 



TESTIMONY OF ECCLESIASTICAL HISTORY. 99 

2. Character of members. 3. Disciplinary power. 

2. Another point established by this epistle is, that the 
churches were composed of visible^ professed saints. 

The church at Corinth, is called — '' the church of God^' 
** electa sanctified by the will of God^ through [faith in] 
Jesus Clmst^ our Lord.^' Mention is made of* the firm- 
ness o^ their faith J and its fruit fidness in all good works,'' 
of their *' religion in Chris f and ^^ certain knowledge of the 
Gospel :^^ they are said to have " walked according to the 
laws of God, " etc. § 1 ; they are called " the floclc of 
Christy^ § 54 ; and the church, *' the sheep-fold of Christ, ^^ 
§57. 

If such was the constituted character of the Corinthian 
church, we may reasonably infer that of such materials 
were all the churches of that time composed. 

3. Clement speaks of the disciplinary poioer of the 
churches. 

** Beloved, the reproof and the correction which we ex- 
ercise towards one another .^ is good and exceeding profita- 
ble : for it unites us more closely to the will of God." § ^6, 

He nowhere intimates that the church had not authority 
to discipline, even its ministers ; he only complains that 
they had abused their power, by casting out holy and 
faithful ministers, instead of such as deserved to be cast off. 

4. Another point, in the order of the primitive churches, 
to which this epistle bears testimony, relates to the num- 
ber and character of church officers., the authority which 
they possessed, and the part which the church had in the 
institution of their own officers, 

'* The apostles," says the venerable Clement, '* have 
preached to us from our Lord Jesus Christ; Jesus Christ, 
from God. Christ, therefore, was sent by God, the apos- 
tles by Christ; so both were orderly sent according to the 



100 CONGREGATIONALISM. 

4. Number, character and authority of church officers. 

will of God. For having received their command, and 
being thoroughly assured by the resurrection of our Lord 
Jesus Christ (1 Thess. 1 : 5), and convinced by the word 
of God, with the fulness of the Holy Spirit, they went 
abroad, publishing, * that the kingdom of God was at 
hand.' And thus preaching through countries and cities, 
they appointed the first fruits of their conversions [that is, 
the first converts, and consequently the most experienced 
Christians] to be bishops and deacons, over such as should 
afterwards believe^ having first proved them by the Spirit, 
Nor was this any new thing, seeing that long before it 
was written concerning bishops and deacons. For thus 
saith the Scripture in a certain place : ' I will appoint 
their overseers [bishops] in righteousness, and their min- 
isters [deacons] in faith.' Is. 60: 17. 

" And what wonder if they to whom such a work was 
committed by God in Christ, established such officers as we 
before mentioned ; when even that blessed and faithful ser- 
vant in all his house, Moses, set down in the Holy Scrips 
tures all things that were commanded him." 

After alluding to the ** emulation among the tribes con- 
cerning the priesthood," and the measures adopted by 
Moses to quell the rising strife, by referring the matter to 
God, who caused Aaron's rod of all the twelve, to blos- 
som, — Clement proceeds : 

" What think you beloved? did not Moses before know 
what should happen ? Yes, verily : but to the end there 
might be no division, nor tumult in Israel, he did in this 
manner, that the name of the true and only God might be 
glorified : to him be honor for ever and ever — Amen. 

" So likewise our apostles knew by our Lord Jesus Christ, 
that there should contentions arise upon the account of 



-fES-TlMOT^Y OF ECCLESIASTICAL HISTORY. 101 

Testimony of Clement continued, 

the ministry, or the name of the bishopric, [or, as Dr. 
Owen renders it — ' about the name of episcopacy,' that is, 
episcopacy itself] And therefore, having a perfect fore- 
knowledge of this, they appointed persons, as we have be- 
fore said, and then gave direction, how when they should 
die, other chosen and approved n>en should succeed in the 
ministry. Wherefore we cannot think that those may be 
justly thrown out of their ministry, who were either ap- 
pointed by them, or afterwards chosen by other eminent 
men, with the consent [or choice] of the whole church 
(^(Tvv8do:<rj(T(i<Trig Trjg ixxXricnag ndarjg) ; and who have with 
all lowliness and innocency ministered to the flock of 
Christ in peace, and without self-interest ; and were for a 
long time commended by all. For it would be no small 
sin in us, should we cast off those from their ministry, (or 
bishopric) who holily, and without blame, fulfil the duties 
of it. Blessed are those priests who, having finished their 
course before those times [when churches are so fastidious 
and contentious] have obtained a fruitful and perfect dis- 
solution ; for they have no fear, lest any should turn them 
out of the place [heaven], which is now appointed for them. 
But we see how you have put out some, who lived reputa- 
bly among you, from the ministry, which by their inno- 
cence they had adorned." 

This most interesting and remarkable passage estab- 
lishes several points. (I) That bishops said deaco7is were 
the only officers known in the churches of Christ in the 
days of Clement, — thirty or forty years after Christ. For 
surely, if there had been any others known to those primi- 
tive churches, Clement would not have written as he did. 

(2) That ** the consent of the whole church '^ was obtain- 
ed to the appointment of these officers over the church* 

9* 



102 CONGREGATIONALISM. 

Testimony of Folycarp. 

(3) That the apostles, foreseeing that contentions would 
arise respecting the nature of the ministerial office, left 
particular directions *' how when they — ^that is, the elders^ 
or bishops, which were ordained over the churches during 
the life-time of the apostles— should die, other chosen and 
approved men should succeed in the ministry." These 
directions, we have in their sacred writings, and in the ex- 
ample of the churches founded by them. From both of 
which we learn, that approved men were to be chosen and 
set apart to the ministry, ** with the cons^ent of the whole 
church:^ 

(4) That the apostolic and primitive churches had the 
power to discipline, and even to cast off their ministers — 
their bishops. 

This the Corinthians had done. And Clement nowhere 
intimates that they had not a perfect right so to do, but 
only complains that they had not exercised iheir authority 
in a judicious and Christian manner — that they had exer- 
cised it upon men who deserved their confidence and love^ 
and not their censure. 

Such is the testimony of Clement, the disciple of Peter, 
the " almost-apostJe " of the apostolic church ; the man 
of whom Paul makes mention (Phil. 4: 3) as one whose 
name is written in the *^ Book of Life " — such is Clement's 
testimony to the order and discipline of the apostolic and 
primitive churches. Dr. Campbell says of this epistle : 
" nothing that is not Scripture, can be of greater authority 
in determining a point of fact, as is the question about the 
constitution of the apostolic church." Lect. 4. p. 72. 

The epistle of Polycarp stands next in order. This was 
written about the year of our Lord 108—17,* and is ad- 

* Owen places it about 108 ; Wake, 116—117. 



TESTIMONY OF ECCLESIASTICAL HISTORY. 103 

Continued. 

dressed " To the church of God which is at Philippi," or, 
which sojourneth at Philippi, (t/J nsQoiy.oTaj] (iHUnnoiq). 
The church is addressed as consisting of persons who had 
** the root of faith " remaining firm in them. § 1. 

Polycarp speaks not as one having authority ; but apolo- 
gizes for writing to the Philippians, by alluding to the fact 
that they had desired it. ** These things, my brethren, I 
took not the liberty to write unto you concerning righteous- 
ness, but you yourselves before encouraged me to it." § 3. 

He then goes on to speak of the duties of the whole 
church ; after this follows : '* Also the deacons must l^e 
blameless before him, as the ministers [or servants] of God 
in Christ and not of men." He then tells the church that it is 
their duty to be ^^ subject to the priests and deacons as un- 
to God and Christ." That is, to obey them that, by the 
consent of the whole church, have the rule over them and 
admonish them. He then tells the elders how they must 
conduct in the church. ** Let the elders be compassion- 
ate and merciful towards all ; turning them from their er- 
rors ; * * * being zealous of what is good, " etc. §6. 

He speaks of the defection of '' Valens, who was once 
a presbyter [or elder] among" them; and exhorts the 
church in their discipline of him : *' be ye also moderate 
upon this occasion ; and look not upon such as enemies, 
but call them back as suffering and erring members, that 
ye may save your whole body : for by so doing, ye shall 
edify your own selves." § 11. 

In this epistle there is nothing to lead us to suppose that 
the churches had undergone any material change in their 
order and discipline, since Clement wrote, between forty 
and fifty years before. 

The churches are still spoken of as separate, indepen- 



104 CONGREGATIONALISM. 

Epistles of Ignatius, A. D. 116. 

dent, congregational bodies — as composed of visible saints 
— as not subject to the authoritative direction or instruc- 
tion of any one out of their own body ; and to their own 
officers, only *^ as the ministers of God in Christ" — that 
these officers were priests, or elders, and deacons ; who, 
in common with the other brethren, were subject to the 
discipline of the church. 

Epistles of Ignatius, about A. D. 116. 

We have now — if we may trust to these epistles — arri- 
ved at that period in the history of the primitive churches, 
referred to by Mosheim, when it was thought necessary 
to appoint one of the elders of each church to be a sort of 
president; a princeps inter pares, a presiding officer 
among equals in rank. The existence of a number of 
presbyters, or elders, or bishops, in each of the primitive 
churches, has already been alluded to, and the reason of 
the thing assigned.* 

To prevent disorder in the churches, these elders in 
concurrence, probably, with the whole church, selected 
one of their number, to be a superintendent, or overseer, 
of all the affairs of the church ; to distinguish him from 
the other elders he was called inlay^onoq — the superinten- 
dent, overseer, bishop— and at length, seems to have held 
that title to the exclusion of his co-presbyters. To this 
arrangement of the churches, the next apostolic father to 
whom we shall refer, often alludes. 

Ignatius wrote near A. D. 116. There has been much 
dispute about the writings of this Christian father; many 

^ See p. 50, 51. 



TESTIMONY OF ECCLESIASTICAL HISTORY. 105 

Genuineness of these epistles. 

having questioned whether any of his genuine epistles are 
extant. Dr. Campbell regards these epistles as interpola- 
ted and corrupted : *' I say not that these epistles ought to 
be rejected in the lump, but, that undue freedoms have 
been used even with the purest of them, by some over zeal- 
ous partizans of the priesthood." Lect. 5. p. 99. He adds : 
*' The style in many places is not suited to the simplicity 
of the times immediately succeeding the times of the apos- 
tles.'' "It abounds with inflated epithets." ** But it is not 
the style only, which has raised suspicion, it is chiefly the 
sentiments." pp. 100, 101. 

Prof Norton rejects these epistles as manifest forgeries. 
'* I doubt" says he, *' whether any book, in its general tone 
of sentiment and language, ever betrayed itself as a forge- 
ry more clearly, than do these pretended epistles of Igna- 
tius." Quoted by Prof Pond, who says : ** After an im- 
partial view of the whole case, I accord with the sentiment 
of Prof Norton, as expressed in his very learned work on 
the 'Genuineness of the Gospels.'" *' The Church," p. 
126. 

I do not pretend to be a judge competent to decide this 
question. But as these epistles of Ignatius are greatly 
relied upon by Episcopalians to prove the early existence 
of three orders among Christian ministers, and he is the 
first Christian father who mentions them, I have thought 
his testimony upon other points could not well be objected 
to by the advocates of diocesan Episcopacy. While, 
therefore, we hold ourselves at liberty to rebut his testi- 
mony respecting the point for the establishment of which 
he is brought upon the stand by them, they are bound to 
receive his testimony respecting the general order of the 
churches, because he is their own witness. 



106 CONGREGATIONALISM. 

The titles and salutations of these epistles. 

Archbishop Wake regards seven epistles which he has 
translated, as unquestionably the genuine and authentic 
writings of Ignatius. These are addressed — ** To the 
church which is at Ephesus in Asia" — " To the church 
which is at Magnesia, near the Meander" — *' To the holy 
church which is at Trolles in Asia" — " To the church 
which also presides in the place of the region of the Ro- 
mans" — '* To the church of God, etc., which is at Phila- 
delphia, in Asia" — *' To the church which is at Smyrna, 
in Asia," and " to Polycarp, bishop of the church which is 
at Smyrna; their overseer, but rather himself, over-looked 
by God the Father, and the Lord Jesus Christ." 

From these Epistles, occupying about forty pages, I can 
quote but sparingly. 

The distinct, independent, complete, and congregation- 
al character of the churches in Ignatius' day is very fully 
recognized in these epistles. 

The titles or salutations of the several epistles, go far to 
show this : in every instance in which a church is address- 
ed, it is, ^^ the church which sojourneth^^ in such a city. 
He exhorts the church at Ephesus, '* to come more fully 
together." ** For" says he, *' when ye meet fully togeth- 
er in one place, the powers of the devil are destroyed," 
etc. § 13. To the Magnesian church, he says : '* being 
come together into the same place, have one common pray- 
er," etc. And again, '^ Come ye all together as unto one 
temple of God., as to one altar,'' etc. § 7. 

He speaks of the Romans being ^* gathered together in 
love," (§ 2.) and the Philadelphians coming ** all together 
into the same place,'' § 6. 

Now, these expressions all indicate that a church in Ig- 
natius' day, consisted of no more than could assemble 



TESTIMONY OF ECCLESIASTICAL HISTORY. 107 

Testimony of Ignatius continued. 

together in one place, for prayer and the worship of God. 
This is what we understand by a congregational church, 
in distinction from a national or provincial church, or one 
embracing several congregations of believers. 

The churches are represented as ^^ lioly^^ — as '^blessed 
through the greatness and fulness of God the Father, and 
predestinated before the world began^^ — " much beloved of 
God^' — *' of well ordered love and charity in God!^ — per- 
sons of ** blameless and constant disposition through pa- 
tience" — as those who had ^^ obtained mercy from the 
majesty of the most high God and his only begotten Son 
Jesus Christ, beloved and illuminated,^^ 

All these expressions denote that the churches were 
composed only of visible saints — professed Christians. 

There are frequent references in these epistles to the 
changes of which Mosheim speaks, in the second century, 
respecting the officers of the churches. I allude to the 
introduction of a presiding elder in each church ; who, in 
consideration of his having the general oversight of the 
flock, is styled bishop^ while his associates retain the 
title of elders, or presbyters. 

Ignatius exhorts the Ephesians to be subject to their 
** Bishop and the Presbytery," § 3; again, he speaks of 
their ** famous Presbytery" worthy of God, ^* being fitted 
as exactly to the Bishop, as the strings are to the harp." 
§4. To the Magnesians he says: *' I exhort you that 
ye study to do all things in a divine concord : your Bishop 
presiding in the place of God, your Presbyters in the place 
of the council of the apostles ; and your deacons most dear 
to me, being intrusted with the ministry of Jesus Christ." 
§ 6. To the Trallions he says : *^ without your Bishop 
you should do nothing : also, be ye subject to your Pres- 



108 CONGREGATIONALISM. 

Testimony of Ignatius continued. 

byters, as to the Apostles of Jesus Christ our hope. * * 
The deacons also, as being the ministers of the mysteries 
of Jesus Christ must by all means please all." To the 
Smyrneans he writes : '' See that ye all follow your Bish- 
op as Jesus Christ, the Father : and the Presbytery, as 
the apostles. And reverence the Deacons, as the com- 
mand of God,'' etc. § 8. 

If these passages may be relied upon as genuine, they 
fully authorize the assertion of Mosheim that a change 
was introduced into the government of the church during 
the second century. 

These quotations, however, by no means countenance 
the opinion that diocesan Episcopacy, having archbishops, 
and bishops, and priests, and deacons, all different orders in 
the ministry, and occupying different stations among the 
congregations of their Church, had any existence in the 
second century. 

The kind of bishop, of which Ignatius speaks, was as- 
sociated with the presbyters and deacons of a church in 
the management of one and the same church ; and this, not 
a diocesan church, but a congregational ; one that could 
"meet together in one place" — which could follow its 
bishop, or pastor, as sheep their shepherd. 

There is not the slightest intimation that their bishops 
had the least authority beyond the limits of their own 
church.* And so far are these epistles from encouraging 

* Dr. Campbell says : *• The great patrons of the hierarchy, who 

found so much on the testimony of Ignatius, will not deny, that 
on this article [the independency of the churches, and the limited 
extent of the bishop's power] he is quite explicit." 

" The bishop's charge is^ in the primitive writers, invariably de- 
nominaled iy.y.ho a. a church, or cons^re fixation, in the sincridar mim- 



TESTIMONY OF ECCLESIASTICAL HISTORY. 109 



The primitive bishop not a distinct order in the ministry. 

the notion that the bishops were the representatives of the 
apostles, and constituted a distinct and superior order in 
the ministry, that Ignatius repeatedly speaks of the pres- 
hyterSy or the presbytery, as the representatives of the 
apostles. This he says : *^ your presbyters, in the place 
of the council of the apostles^ ** Be ye subject to your 
presbyters^ as to the apostles of Jesus Christ our hope." 
Trallian, § 2. *' Reverence * * the presbyters as the 
Sanhedrim of God^ and college of the apostles J^ Ep. Tral. 
§ 3. And so, in various other passages. 

The bishop is nowhere spoken of as having any inhe- 
rent, independent or Divine authority to govern the presby- 
ters. The bishop is spoken of as ^^ presiding, '^^ ^nd the 
presbyters as " a council.'' The churches are exhorted to 
be subject to their *' bishop and the presbytery." Eph. §2. 
He commends Sotio, a deacon of the Magnesians, for be- 
ing *' subject unto his bishop, as to the grace of God, and 
to the presbytery, as to the law of Christ ;" and the pres- 
byters he commends for reverencing their bishops ; but 
all this was only that kind of submission and reverence 
which resulted from prudential considerations ; which was 
necessary to harmony in the operations of each church. 
The presbyters, are said to submit to their bishop '* as 
becomes those who are prudent in God, submitting to him, 
or rather, not to him, but to the Father of our Lord Jesus 
Christ, who is the Bishop of us all." 

And, for the same reasons he exhorts the brethren of 
the church to be subject one to another: ** Wherefore, 
taking the same holy course see that ye all reverence one 
another,'' Ep. Mag. passim. 

ber, NEVER ixKlijalag, churches, oi' congregations, in the 'plural.'' 
Lect. 6. p. 105. 

10 



110 CONGREGATIONALISM. 

Right of the churches to elect their own officers. 

The God of the church is a God of order. To secure 
order in the churches there must be a degree of subordi- 
nation among the members, to one another, and to those 
who are constituted their rulers and overseers. This, 
Congregationalists are as ready to admit, as any denomi- 
nation. 

The epistles distinctly recognize the authority of the 
churches to elect, and set apart to their service, such offi- 
cers as they needed. 

To the Philadelphians Ignatius writes : " Now as con- 
cerning the church at Antioch which is in Syria, seeing I 
am told that through your prayers, and the bowels which 
ye have towards it in Jesus Christ, it is in peace ; it loill 
become you as the church of God [nqinov eaiiv vfxtv wq ix- 
xlrjala Osov — it is proper for you as a church of God] to or- 
dain some deacon [xeigoTovrjaciL * inlcrxonov, to choose or ap- 
point by vote a bishop] to go to them thither, as the am- 
bassador of God ; that he may rejoice with them when 
they meet together [inl to alto in the same place] ; * * 
other neighboring churches have sent them [i. e. to the 
church at Antioch] some bishops, some priests and dea- 
cons." § 10. 

Now, for whatever purpose these bishops, priests and 
deacons were sent abroad by the churches, one thing is 
evident, namely — the churches in the time of Ignatius^ had 
the authority to elect their own officers. 

This right constitutes a distinctive peculiarity of the 
Congregational system of church government. 

From the cursory survey of these several epistles which 
has now been taken, it appears that, although some chan- 

* It is observable that this is the very word which is used in Acts 
14: 23 ; " Ordained them elders in every church." 



TESTIMONY OF ECCLESIASTICAL HISTORY. Ill 

Testimony of Justin Martyr. 

ges had been made in the government of the churches 
since Clement wrote, and especially, since the apostles be- 
gan to organize churches — yet the churches of Christ re- 
mained in A. D. 108 — 17, substantially as they were or- 
ganized by the apostles and their fellow-laborers ; and re- 
tained most of the features of church order and discipline 
which are now denominated Congregational. 

If from these most ancient fathers of the church, we 
come down to writers of a later period, we shall find that 
the churches still retained many of their Congregational 
peculiarities. 

Justin Martyr, who wrote an apology for the Christians 
about the year of our Lord 150, testifies, that professed 
piety was a pre-requisite to church membership in his day. 
'* As many," says he, " as are persuaded and do believe the 
things to be true which are taught and spoken by us, and 
take upon themselves [i. e. publicly profess] that they are 
able to live according to that doctrine, they are taught to 
seek of God by fasting and prayer, the pardon of their fore- 
going sins; and we also, do join together with them in fast- 
ing and prayer for that end.''* After the baptism of the 
convert, he says : *' Him who is thus baptized, who he- 
lieveth and is received among us, we bring him unto those 
called the brethren, when they are met (or gathered to- 
gether,)" etc. 

** In this church," says Dr. Owen, '' he mentions only 
two sorts of officers nQot(ji(LT^g and didmvoi^ * presidents 
and deacons.' Of the first sort, in the duty of one of their 
assemblies he mentions but one ; o ngoEGTOjg, * the presi- 

* I quote from the learned work of Dr. Owen, for some time Vice 
Chancellor to the University of Oxford, on the '* State of the first 
churches after the Apostles." Works, Vol. XX. p, 151. 



112 CONGREGATIONALISM. 

Testimony of Tertullian and Cyprian. 

dent/ the ruler, the bishop, to whom belonged the adminis- 
tration of all the holy mysteries. And that we may not 
think he is called the ngoecrtMg^ * president,' with respect 
unto any pre-eminence over other ministers or elders, like 
a diocesan bishop, he terms him ngoscTTojg j^v adeXcpaiv, he 
that * presided over the brethren' of that church. Now 
certainly that church wherein one president, elder, pres- 
byter, or bishop, did administer the holy ordinances in one 
place,^ unto all the members of it,^ was a particular congre- 
gation. 

" The things that he ascribeth unto this leader, to be 
done at this general meeting of the church every Lord's 
day, were (1) That he prayed ; (2) That after the read- 
ing of the Scripture he preached ; (3) That he consecra- 
ted the Eucharist ; the elements of the bread and wine 
being distributed by the deacons, unto the congregation ; 
(4) That he closed the whole worship of the day in prayer.'^ 
pp. 153 — 4. That is, he did precisely what every Con- 
gregational pastor does now in conducting the religious 
services of the sanctuary. 

Tertullian, in his Apology for the Christians written 
about the year 200, says: ^'The elders came unto their 
honor or office by the testimony of the people J^ 

Cyprian, in one of his epistles written about A. D. 250, 
says : '' For this cause the people obedient to the com- 
mands of our Lord, and fearing God, ought to separate 
themselves from a wicked bishop, nor mix themselves with 
the worship of a sacrilegious priest. For they principally 
have the power of choosing the worthy priests^ and reject- 
ting the unworthy, which comes from divine authority or 
appointment.^^ pp 426—428. A power, and privilege still 
claimed by Congregational churches. 



TESTIMONY OF ECCLESIASTICAL HISTORY. 113 

Dr. Owen's assertion. 

Not to enlarge by quotations from other ancient writers, 
in illustration of any of the several points now under con- 
sideration, I will finish by transcribing the allegation of 
the learned, and industrious, and pious, John Owen ; who, 
after a labored investigation of this whole matter, lays down 
and successfully proves this proposition : " That in no 
approved writers for the space of two hundred years after 
Christy there is any mention made of any other organical^ 
visibly professing church, hut that only which is parochial^ 
or congregational.'' By which he means; that all the 
churches during the first two centuries, were distinct, inde- 
pendent bodies ; not so numerous as to prevent them from as- 
sembling together for public worship, and the transaction of 
church business ; and that, for all the purposes of church 
organization, they were invested with sufficient and com- 
plete authority. 

'* A church of any other form, state or order, papal or 
oecumenical [i. e. general], patriarchal [such as the Greek 
church], metropolitical, diocesan, or classical, [Presbyte- 
rian], they [the writers of the first two centuries] know not, 
neither name nor thing, nor any of them appear in any of 
their writings." Vol. XX. p. 132. 

Every one who is acquainted with the character of John 
Owen, knows he did not deal in rash assertions. Every 
one who has examined his works on church order and dis- 
cipline, must be aware that in these neither sound argu- 
ment nor extensive learning are wanting. 

His conclusions are those of an eminently pious and 
learned man, who, after a careful examination of the ar- 
guments of Congregation alists,ybr the purpose of refuting 
them* became himself a decided friend to their views of 

* The book of which Owen undertook " the examination and 
10* 



114 CONGREGATIONALISM. 

Dr. Campbell agrees with Dr. Owen. 

church order ; and, for nearly forty years, a leader among 
the English Congregationalists. The work from which 
I have extracted was written near the close of life ; and 
contains, with his maturest thoughts, his dying testimony 
to the principles of church government w^hich he advoca- 
ted ; and well deserves the careful study of every one who 
would fully understand the foundation on which rest our 
Congregational principles and doctrines.* 

But, to show that Dr. Owen is not alone in his opinion, 
I will quote a few sentences from the learned Presbyteri- 
an, Dr. Campbell. Speaking of the character, etc. of 
churches during the first and second centuries, he says : 
* * "Every church had its own pastors, and its own 
presbytery, [i. e. council of church officers, including the 
deacons], independently of every other church. And when 
one of the Presbyters came to be considered as the pas- 
tor, by way of eminence, while the rest were regarded 
as his assistants, vicars, or curates, who acted under his 
direction ; as then every church or congregation had but 
one who was called bishop, so every bishop had hut one 
congregation or church, 

*' This is a remark, '' continues he, *' which deserves your 
particular notice, as it regards an essential point in the 

confutation," was John Cotton's work *' On the Keys." See 
Owen's Memoirs, pp. 55, 56. 

* In these remarks, I would not be understood to express an un- 
qualified approval and adoption of all his views of church order 
and discipline. There are some points on which modern, and es- 
pecially NewT England Congregationalists, would slightly differ 
from Owen ; but his writings as a whole, are almost incomparably 
excellent, sound and learned upon this subject. And yet, they are 
very little known in N. E. Even the valuable memoir of the life 
and times of Dr. Owen, has never, to my knowledge, been repub- 
lished in this country. 



TESTIMONY OF ECCLESIASTICAL HISTORY. 115 

Conclusion. 

constitution of the primitive church, a point which is gen- 
erally admitted by those who can make any pretensions to 
the knowledge of Christian antiquities.'' Lect. 6. p. 104. 
This topic is ably, and fully, and satisfactorily considered, 
in his 7th Lecture. 

Thus, I conceive, it has been shown from the testimony 
of learned and impartial ecclesiastical historians— none of 
whom, save Dr. Owen, were Congregationalists, and who 
consequently were without any inducement to misunder- 
stand or misinterpret facts — that the leading principles and 
doctrines of the Congregational system, were developed in 
the order and discipline of the apostolic churches ; that this 
organization, for substance, was retained during the first 
two centuries of the Christian church ; and that corruption 
and error followed the abandonment of the apostolic models. 
The correctness of their opinions is not made to rest on 
the bare assertions of these historians — however learned 
and impartial they are acknowledged to be — but numerous 
extracts from the apostolic and Christian fathers have 
been introduced, taken, as it is believed, from unexcep- 
tionable sources, to prove the correctness of the statements 
made, and of the opinions advanced. 

And now, thoucrh the strencrth of our cause lies not in 
the testimony of the fathers, or the opinion of learned 
men— the Scriptures being our only infallible guide — must 
it not be conceded by all parties, that the correctness of 
our interpretation of the Scriptures, or, in other words, the 
scriptural character of our system — receives strong con- 
firmation from the testimony of the earliest inspired wri- 
ters of the christian church.* 

* The reader will find a very complete view of these testimonies 
in our favor, collected by Rev. Dr. Chauncy, Pastor of the first 
church in Boston. Printed 1771, 8vo. pp. 474. 



PART IV. 



ECCLESIASTICAL PRACTICE OF CONGREGATIONAL 
CHURCHES. 

The principles and doctrines embraced by Congrega- 
tionalisls have led to the adoption of certain ecclesiastical 
practices, which have become a sort of common law to 
the denomination in this country ; at least, in New Eng- 
land. A knowledge of these, is necessary to a perfect 
understanding of Congregationalism. 

There may be slight deviations among us from the prac- 
tices which will now be specified; but it is believed that 
in all the essential points, good usage has established the 
following rules. 

I. The practice of Congregationalists in organiz- 
ing Churches. 

If in any place a sufficient number* of persons wish to 
be organized into a Congregational church, an orderly 
procedure would be, substantially, as follows : 

* The number is not fixed : it may be more or less according to 
circumstances. Under ordinary circumstances, it should not be 
less than seven; because a less number cannot conveniently per- 
form the duties enjoined by Christ, in the xviii. of Matt, in relation 
to discipline. When however, there is a reasonable prospect of a 
speedy addition to their number, if two or three should covenant 
together in the name of Christ, they may expect his presence and 
blessing. Tertullian says : " Three persons, though laymen, make 
a church," Campbell, Lect. 4th, p, G4. 



118 CONGREGATIONALISM. 

Procedure in the ororanization of a church. 

They would meet together and appoint a committee to 
advise with one or more of the neighboring Congregational 
pastors and churches; and if they approved of organizing 
a new church, to draw up a Confession of Faith and Cov- 
enant, with articles of government and practice ; and, to 
make other necessary preparatory arrangements. These 
arrangements being made, the same committee, in the 
name of their brethren, would prepare " Letters Missive,"* 
as they are called — that is, letters of invitation — to so 
many of the neighboring churches as should be agreed 
upon ; soliciting their attendance by pastor and delegate, 
at an appointed time, to take into consideration the ques- 
tion — Whether the interests of Zion require the organiza- 
tion of a Congregational church in that place? 

2. At the time and place specified for the meeting of 
the council, the several persons proposing to unite in 
church fellowship, would be present, with the record of 
their previous proceedings, and a copy of their covenant 
and articles ; and prepared to give any information to the 
council, which would be necessary to a perfect under- 
standing of the merits of the question before them. 

The pastors and delegates of the churches being assem- 
bled, one of the number reads the '* Letter Missive" by 
which they are called together ; the council then organize, 
by choosing a moderator and scribe ; and proceed, after 
prayer for Divine direction, to examine the papers laid be- 
fore them by the committee of the brethren, at whose re- 
quest they have assembled ; and to hear statements from 
them, respecting the peculiarities of their situation, etc. 
which render the organization of a Congregational church' 
desirable. If satisfied with their reasons, and with the 

* See form of this letter, Appendix No. 1. 



ECCLESIASTICAL PRACTICE. 119 



Public exercises. Choice of church officers. 

covenant and articles agreed upon by the brethren, the 
council vote — to proceed to the organization of a Congre- 
gational church : and then, fix upon the time and place 
for the public exercises. The parts are then assigned, as : 
Invocation and reading of suitable passages of Scripture. 
Introductory prayer. Sermon. Reading of the Covenant ; 
recognition of the church, and consecrating prayer ; 
usually assigned to the moderator. The fellowship of the 
churches. The concluding prayer ; followed with the 
Benediction. 

At the appointed time their services are publicly at- 
tended ; and the associated brethren are recognized as a 
Congregational church ; empowered to transact all appro- 
priate church business, independently of the authoritative 
control of any person or persons whatever.* 

II. The Choice and Consecration of Church 
Officers. 

The church thus organized, as soon as convenient f 
meet together; and after appointing a moderator and 
clerk, proceed to choose their officers; viz. a pastor, if 
previous arrangements admit of it; and two, or more dea- 
cons, according to the size and circumstances of the 
church. 

* Mather gives a detailed and particular account of all the pro- 
ceedings, in organizing a church, in his Ratio Disciplinae, Art. 1. 

t When it can be done, it is desirable that this meeting should 
take place in season to have the same council which organizes the 
church, assist in the consecration of church officers. And, when 
this is intended, it should be mentioned in the letters missive ; and 
the necessary preliminary arrangements should be made. 



120 CONGREGATIONALISM. 

Choice of a Pastor. 

Choice of a Pastor, 

The orderly course in choosing a pastor is substantially 
this: — The church, having enjoyed a sufficient opportunity 
of hearing a minister preach, and of becoming acquainted 
with his religious character, and his personal habits, etc ;* 
vote to give him a call to become their pastor. t It is usual — 
though not strictly necessary upon Congregational princi- 
ples — to inWte the religious society, which statedly wor- 
ships with the church, to concur in this call; and to fix 
upon the salary which shall be offered the candidate. 

These preliminary steps being taken, the call of the 
church, and the concurrence of the society, are forwarded 
to the pastor elect ; signed by the moderators and clerks 
of the respective bodies. The call being accepted by the 
candidate ; a committee of the church, after consultation 
with the pastor elect, agree upon the churches which shall 
compose the ordaining council. *' Letters Missive'' are 
then prepared, { and signed by the committee, and sent to 
the several churches previously agreed upon.§ 

* There is reason to fear that our churches are not all as particu- 
lar upon this point as they ought to be ; certainly far less so than 
our fathers were. It was once thought necessary for a candidate 
for settlement, to spend months among the people of his prospec- 
tive charge ; but now, some churches are satisfied with an acquaint- 
ance of a few days only ; and some, are ready to call a pastor with- 
out having had amj personal acquaintance with him. This, un- 
doubtedly, is one reason why there is now so little permanency in 
the pastoral relation. Are we not verifying the maxim — " To in- 
novate is not to improve ? " 

t See a form, Appendix No. 2. 

% For the usual form, See Appendix No. 3. 

§ It is common to intimate in these letters the wishes of the com- 



ECCLESIASTICAL PRACTICE. 121 

Ordaining Council. 

At the appointed time and place, the pastors and dele- 
gates assemble ; and after reading the " Letters Missive," 
organize, by the choice of moderator and scribe ; and after 
prayer, proceed to business. 

A record of the doings of the church and society is call- 
ed for ; then, the call of the church, and the concurrence 
of the society, and the provision made for the support of a 
pastor, and the acceptance of the same by the candidate. 
These being satisfactory, the council vote — To proceed 
to the examination of the candidate for ordination. 

A certificate of his church membership is called for ; 
or evidence that he has become a member of the church 
over which it is proposed to ordain him ;* then his license 
to preach the gospel. These papers being satisfactory to 
the council, they proceed to examine the candidate res- 
pecting his religious experience, his motives for entering 
the ministry, and his theological views. This examina- 
tion is usually conducted by the moderator of the council, 
each member being allowed the privilege of proposing any 
additional questions.t 

mittee, respecting the particular part in the ordination services, 
v^^hich each pastor should perform ; and the ordaining council 
usually regard the wishes thus expressed, in the assignment of the 
several parts. But strict propriety, perhaps requires, that this 
whole matter should be left to the council. 

* This, as it seems to me, is most agreeable to Congregational 
principles and early usage. Every pastor should be a member of 
his own church ; and, unless a candidate will consent to this con- 
nection, I should hesitate to ordain him. The reader will find this 
matter discussed in the Appendix, No. 7. 

t The lay delegates have the same privilege that the pastors 
have ; and should never hesitate to use it. This examination 
should always be public. 

u 



122 CONGREGATIONALISM. 



Public exercises. Installation. 



The council being satisfied upon these several points, 
vote — To proceed to assign the parts in the ordination ser- 
vices. These are, generally, Invocation and reading of 
the Scriptures, Introductory prayer, Sermon, Ordaining 
prayer, accompanied with the imposition of hands, Charge 
to the pastor, The fellowship of the churches. Address to 
the people,^ Concluding prayer, and benediction.t 

Installation. 

In case the pastor elect has been previously ordained 
over a church, the proceedings of the council vary from 
those described, in two particulars. First, in requiring a 
certified copy of the proceedings of the council which dis- 
missed the candidate from his previous charge, and their 
recommendation of him, as a worthy minister of the Lord 
Jesus, to avoid the danger of imposition ; and, secondly, 

* This is rather a modern innovation ; whether an improvement 
or not, I pretend not to decide. But one thing is certain — that the 
address to the people, is generally little else than a twice told tale : 
the appropriate topics of it, being regarded as common property, 
by all the other speakers. And the people themselves are gen- 
erally weary enough to wish to be left to their own reflections. If 
every man would keep within the bounds of his own appointment, 
both as to matter and time, an address, or charge to the people, 
might be an appropriate and profitable part of every ordination 
service. 

t The churches of our denomination in Great Britain invite 
neighboring ministers to assist in ordaining their pastors, but do 
not call ecclesiastical councils for this purpose. '' The right hand 
of fellowship" does not enter into their ordination or installation 
services. In England, laying on of hands does not ahoays form 
a part of the ordination services. (MSS. letters from Rev. Mr. 
Robertson and Rev. Mr. Buckham ; the former a Scotch Congre- 
gationalist, the latter an English.) 



ECCLESIASTICAL PRACTICE. 123 

Choice and consecration of Deacons. 

in not imposing hands upon the pastor at the time of the 
installing prayer. In all other respects, the proceedings 
of the council are the same in ordination and instal- 
lation.* 

The choice and consecration of Deacons. 

Deacons are chosen by a vote of the church. They 
should be men of respected wisdom and integrity, of 
good, practical common sense, well rooted and ground- 
ed in the faith, and eminent for piety ; and, vhenever it is 
possible, men of mature years, and considerable religious 
experience. 

It is judged proper that the choice should not be made 
until opportunities have been enjoyed by the brethren, to 
consult together freely, and perhaps repeatedly, and to be- 
come united in opinion respecting the most suitable per- 
sons for the office. 

When the choice has been made, it is considered pro- 
per to give the deacons elect some time to consider the 
question of acceptance. This being signified, it is consis- 
tent with the established usage of our denomination, to set 
them apart to their work, by prayer and imposition of the 
hands of the pastor and the other ordained deacons of the 
church ; or the assistance of a neighboring pastor and 
deacons may be obtained ; or, a committee of the church 
may act in behalf of the whole body.t 

* The fathers of New England seem to have imposed hands at 
every successive settlement of a pastor. 

t Upon Congregational principles, the right and power to ordain 
church officers — whether deacons or elders — is undoubtedly in the 
churches. And, when ordination is performed by ministers, they 



124 CONGREGATIONALISM. 



Transaction of church business. 



III. The Church assembled for Business. 

Every well regulated Congregational church, has fre- 
quent meetings for the transaction of church business. In 

act not by any inherent right or power, in themselves as ministers, 
but as the representatives of their respective churches. 

There is a propriety in calling upon neighboring churches to as- 
sist in the ordination o^ ministers, which does not exist in the case 
of deacons. 

A minister may be called to officiate to other churches, in the 
administration of the gospel, and the ordinances of the church bap- 
tism and the Lord's supper. 

But, the work of a deacon is confined to the particular church 
which chooses and ordains him, and the fellowship of other church- 
es is not, therefore, needed. 

In several cases, the fathers of the New England churches, or- 
dained their pastors, even without the aid of other ministers. 
Hutchinson mentions one instance in which this was done when 
two clergymen were present, witnessing the ceremony. Vol. 1. p. 
425. Trumbull, in his History of Connecticut mentions several 
cases. See also Winthrop, Vol. 11. p. 18. 

This is according to the Platform : Chap. 9. Sect. 4. The syn- 
od of 1680, questioned the propriety of lay-ordination. See Magna- 
lia, Vol. II. pp. 218, 219. Few Congregationalists would now ap- 
prove of lay-ordination, and I am not sure but that some would 
consider it invalid. Yet, upon Congregational principles the church 
is the depositary of all ecclesiastical authority, under Jesus Christ: 
and if so, then must it have the right and authority to ordain its 
own pastor, with its own hands. I do not, by any means, advocate 
lay-ordination, I think that it is manifestly proper, for reasons al- 
ready assigned, that the pastors of neighboring churches should be 
employed as agents in this work : but still, I must regard it as per- 
fectly within the prerogatives of any duly organized church to or- 
dain its pastor without the aid of neighboring ministers. No body 
of believers can be considered an entire, complete church, which 



ECCLESIASTICAL PRACTICE. 125 

Same subject. 

our cities these meetings are more frequent than in the 
country. Many city churches meet every week ; and bu- 
siness may be transacted at every meeting, if necessary, 
though the special object of the meetings be religious im- 
provement. 

In every Congregational church the pastor is moderator 
of the meeting ; he puts all motions ; and gives advice 
and instruction respecting the proper method of adjusting 
all matters under consideration. 

In many of our churches the pastors keep the records 
of the church, and make all the entries of votes, etc. It is 
belter to have a church clerk, appointed for this purpose; 
who shall make the needful records under the pastor's 
direction. 

If, at any time the church should be destitute of a pas- 
tor, or, if the pastor should be unavoidably absent from a 

has not the power and right, if need be, to do all that is essential 
to its personal well being and usefulness : but if a church must 
depend on ordained clergymen to institute its pastor, it surely is 
not that complete body which our principles suppose it to be. 

The chief objection to lay-ordination seems to rest on an indefi- 
nite impression, that a secret, indescribable, certain something is 
communicated by the laying on of hands in ordination ; and there- 
fore, that none but those who have received this secret communi- 
cation can impart it to others. 

But, since the belief of any such gift in connection with the lay- 
ing on of hands, is unhesitatingly rejected by us, and ordination is 
regarded simply as a public recognition of a previously formed con- 
nection — formed by the choice of the church and the acceptance of 
the candidate — why should we hesitate to admit the validity of 
lay-ordination, if performed by a church of Christ ? 

The celebrated Robert Hall (Eng.) never received any other 
than lay-ordination. 

11* 



126 CONGREGATIONALISM. 

Same subject. 

church meeting, the senior deacon becomes, by virtue of 
his office, moderator of the church. 

At all church meetings, every brother has entire liberty 
to express his views and feelings, upon every subject 
which may be brought before the church ; and all ques- 
tions are decided by the votes of the brethren; the major- 
ity, in all cases, governing. 

It is not common, however, to settle questions of great 
importance, by the vote of a bare majority. A greater 
degree of unanimity is generally sought, and usually ob- 
tained.^ Very few ministers would feel justified in ac- 
cepting the call of a mere majority of a church, unless the 
circumstances of the case were very peculiar. 

It is generally thought desirable that the female mem- 
bers of a church should be present at the transaction of all 
ordinary business, for their satisfaction and instruction ; 
but, it is utterly inconsistent with established usage for fe- 
males to take any part in business transactions. Their 
views and wishes are to be expressed privately to their pas- 
tor or their brethren. We suffer not a woman to speak in 
the church, agreeably to apostolic injunctions.t 

* The churches of our denomination in Great Britain seem to 
consider entire unanimity indispensable. " If there be but one 
member of a different mind from the rest, it is the same as if there 
were the one half." '^Rev. A.Carson's reasons for separating 
from the synod of Ulster," (Ireland) p. 12. 

t 1 shall not be understood to say, that no Congregational church 
pursues a different course. I have had occasion to know of one, at 
least, which has followed a different practice to its cost. All 
deviations from the course described in the text, are spots upon the 
fair and Scriptural practice of our churches. 



ECCLESIASTICAL PRACTICE. 127 

Admission of members. 



IV. Admission of Members. 

Congregational principles require that every candidate 
for church membership should give some account of the 
hope that he entertains, either to the church as a body, or 
to a committee appointed for this purpose.* In some in- 

* It seems to me more consistent with our principles, and with 
early and good usage, that this account should be given before the 
whole church. I am aware that it is considered a fiery ordeal for 
a timid person ; but it should not be so regarded. Every church 
is a Christian family, having similar views and feelings; a com- 
mon object ; and like hopes and fears. The candidate for admis- 
sion professes to be one with the church in all these particulars. 
In communicating his views and feelings to the church, he speaks 
to the family of which he is to become a member; to persons who 
can sympathize with him in all his views and feelings ; and who 
are prepared to receive him with open arms to their fellowship, 
so soon as they are assured of his worthiness. 

After more than ten years'experience of the practice recommend- 
ed, in the admission of some two hundred members — I am dispos- 
ed to believe, that the difficulties in the way of this practice, are 
rather imaginary than real. The examination is, certainly, deeply 
interesting, and often highly useful to the church ; it gives them a 
knowledge of God's dealings with his children; and furnishes en- 
couragement to labor and pray for the conversion of sinners. Fur- 
thermore, the self-denying decision which it requires, to submit to 
a public examination — by public, I mean before the whole church — 
is often of essential advantage to the candidate himself. It no 
doubt prevents, too, some proud and hypocritical persons from en- 
tering the church. Few such persons would care to present them- 
selves to the scrutiny of a whole church, though ihey might ven- 
ture upon a more private examination. 

Besides, it seems to me, to throw too much responsibility upon 
the pastor and a few lay members of the church, to make them 
judges of the fitness of every candidate for church membership. 

The church are called upon to vote in the admission of a mem- 



128 



CONGREGATIONALISM. 



Examination, propounding and reception of members. 



Stances the relation of his religious experience is given 
verbally ; in others, in writing. In both cases, the candi- 
date is expected to answer any questions which the pastor 
or brethren may propose ; and to remove, by explanation, 
etc., any difficulties which may exist in the mind of any 
member of the church. After the church have satisfied 
themselves of the sincerity, religious knowledge, and piety 
of the candidate, they vote to have him ''propounded 
for admission." 

A week or more previous to the approaching commu- 
nion season, his name is publicly announced, as a candi- 
date for church membership; and any person knowing 
aught against the individual named, or any good reason 
why he should not be received to church fellowship, is de- 
sired to make known the same to the pastor, or to any 
member of the church. Whether this wish be expressed 
in words or not, such is the meaning and intention of the 
act of propounding" a candidate. 

If after this, no objection appears to the admission of the 
person thus '' propounded ;" on the next sacramental oc- 
casion — which, in most churches occurs as often as once 
in two months, in many monthly, though in some country 
churches much less frequently— the candidate publicly as- 
sents to the covenant, articles of faith, government, and 

ber: is it not proper, then, that they should have an opportunity to 
form their judgment by personal examination of the candidate? 
Should they trust wholly to the judgment of others ? 

The admission of a member is now the act of the whole church; 
and not of a committee of the church. But, if our churches are in- 
duced to yield their right to examine candidates for their fellowship 
to a committee, is there no reason to fear that they may, ere long 
be called upon to yield to a committee, their right to admit mem- 
bers ? and would not this be to renounce Congregationalism ? 



ECCLESIASTICAL PRACTICE. 129 

Dismission of members. 

practice, adopted by the church, solemnly promising to 
walk with them in all the ordinances of the gospel, and in 
the discharge of all the duties of a religious life; and is 
then received into the church, and entitled to all its ordi- 
nances and privileges.* 

Thus strict, and watchful, and cautious, are Congrega- 
tional churches in the admission of members. 

V. Dismission of Members. 

If, for any good reason, a church member should wish 
to remove his relation from one church to another, he ap- 
plies to the church for a letter of dismission, and of recom- 
mendation to a particular church, which he specifies. t If 

* The Congregational churches in Scotland, with few exceptions, 
practice *' weekly communion," at the Lord's supper. 

In the admission of members, the work of examination is intrust- 
ed to the pastor and " two visitors, " who are appointed by the 
church. After satisfying themselves of the piety, and other quali- 
fications of the candidate for church fellowship, they report accord- 
ingly to the church; and the candidate " is admitted, after exhor- 
tation to duties, etc., and prayer." 

I quote from a manuscript letter of Rev. Mr. Robertson, for 
thirty years pastor of a Congregational church in Scotland. 1 am 
greatly indebted to this gentleman, and to Rev. Mr. Buckham. al- 
ready referred to, for valuable information, respecting Congrega- 
tionalism in Great Britain. 

t It is contrary to all regular Congregational practice, to dismiss 
a member, and recommend him ^' to any church with which he 
may please to unite." The church must be specified^ and be known 
to be in fellowship with the dismissing church. 

If a member is about to leave the neighborhood of the church to 
which he belongs, and does not know with what church he shall 
wish to connect himself, he may take from the pastor, or the clerk 
of the church, a certificate of his regular standing, and a letter of 



130 CONGREGATIONALISM. 

Dismission, temporary — permanent. 

the two churches are in fellowship — that is, if they recog- 
nize each other as churches of Christ — the church vote to 
dismiss their brother, and recommend him to the church 
specified. 

Until this letter is presented, and the individual is re- 
ceived by the church to which the letter is addressed, he 
remains a member of the church from which the letter is 
taken, and is subject to the watch and discipline of the 
same. The letter being always worded in such a |way as 
distinctly to recognize this doctrine.* 

Any disregard of this authorized practice of our 
churches is considered an irregularity, alike injurious to 
/ the churches and to the individuals concerned. 

It may be proper to remark in this connection, that we 
suppose Christ has given his churches no authority to dis- 
miss any of their members to the world. Church mem- 
bers have been known to apply to their pastor for ^' a dis- 
mission from the church," assigning as a reason perhaps, 
their personal unfitness for church fellowship ; or, their 
dissatisfaction with the sentiments or doings of the-church. 

Now, every person about to unite with a Congregational 

general introduction [see Appendix, No. 4] ; which will secure for 
him, the privilege of occasional communion with any church which 
acknowledges that from w^iich he goes, as a church of Christ. 

This, however, will not supersede the necessity of a letterof dis- 
mission or recommendation to some particular church. Until this 
is granted, the person remains a member of the church with which 
he originally connected himself; and is amenable to the discipline 
of that church. 

It is a gross irregularity, for one Congregational church to re- 
ceive to stated and permanent fellowship, a member of a sister 
church, without a letter of dismission and recommendation. 

* See Appendix, No. 5. 



ECCLESIASTICAL PRACTICE. 131 

Procedure in dismissing a Pastor. 

church ought distinctly to understand, that there are only 
two ways by which a menriber may beconne permanently 
separated from one of our churches ; one is, by dismission 
and recommendation to a sister church ; the other is, by 
excommunication. There are no private ways to get in 
or out of our churches. 



VI. Dismission of a Pastor. 

If, for any sufficient reason; it is deemed expedient to 
dissolve the connection between a pastor and his church, 
the regular course is as follows : The pastor lays before 
the church a communication, stating his wishes, and the 
reasons for them ; and requests the church to unite with 
him in calling a council, to advise in the premises. If the 
church are unwilling to have the pastoral connection dis- 
solved, they vote to that effect; and appoint a committee, 
to confer with their pastor ; and to dissuade him, if possi- 
ble, from his purpose. 

If, however, the church should consider it expedient to 
comply with the pastor's request, they so vote ; and appoint 
a committee to assist in the selection and call of a mutual 
council. 

When the council assemble, all the proceedings of the 
church and the pastor are laid before them ; and they ex- 
amine the reasons assigned by the pastor for wishing a dis- 
mission from his church; and the grounds of concurrence 
on the part of the church. If in view of the circumstan- 
ces, it is judged proper that the pastor's request should be 
granted, the council so vote ; and advise the church to dis- 
miss him. If the council should deem the reasons in favor 
of a dismission insufficient, they advise the church and pas- 



132 CONGREGATIONALISM. 

Advice of Council. 

tor accordingly. It is then left with the church to accept, 
or reject the advice of the council as they may judge 
proper. Upon Congregational principles, the church has 
the power to receive or refuse ; but, it would be considered, 
generally, an impropriety — not to say an indecorum — to 
reject and disregard the unaninlous advice of a mutual 
council, without the very best of reasons. 

It would be considered by a council as an irregularity 
and impropriety of no less magnitude, for a church to dis 
miss their pastor ; and then*call a council to sanction their 
doings. 

A church may vote upon a pastor's request for dismis- 
sion ; that they will grant it, provided^ a mutual council 
shall advise thereto ; and thus, supersede the necessity of 
any further action of theirs, after the decision of the coun- 
cil. This, perhaps, is the more common practice of our 
churches.* 

If a church should think the removal of their pastor de- 
sirable, a regular procedure would be, for the deacons, or 
some of the older members of the church, to converse 
freely and frankly with him, stating their convictions, and 
request him to ask a dismission from the church. If 
the pastor should decline so to do ; they would then, desire 
him to call a meeting of the church, for the purpose of con- 
ferring together, and acting, should it be judged expedient, 
in reference to the matter. The pastor would, of course, 
absent himself from such a meeting, unless he had some 

* Congregational churches, have, I conceive, the power to dis- 
miss their pastors, as they have to ordain them, withoutadvice of 
council : but, if they ordain by the advice and the assistance of 
neighboring churches, consistency jequires, that they should dis- 
miss, by the same advice and assistance. 



ECCLESIASTICAL PRACTICE. 133 

Action of the church. 

special communication to make to the church; or, retire 
from the meeting, after having opened it in the usual form, 
and called the senior deacon to the moderator's chair. 
The church being thus left by themselves, would proceed 
to discuss the subject before them: if agreed in opinion, 
they would^ appoint a committee, to lay before the pastor 
their reasons for wishing a dissolution of the pastoral con- 
nection ; and request him to unite with them in calling a 
council to consider the matter, and advise in the premises. 
The way would thus be prepared for an orderly adjust- 
ment of the business, upon Christian, and Congregational 
principles.* 

VII. Church Discipline. 

It is a settled conviction of Congregationalists, that 
purity of faith and practice cannot be secured to the 

* f regret to say, that our churches are not always so observant 
of the course pointed out in the text, as they should be. It is not 
unfrequently true, that a less judicious, consistent, and Christian 
practice is adopted. Neither Congregationalism nor any other Z5m, 
but barbarism — countenances the practice of starving, or driving a 
minister from his pastoral charge. 

The practice of the English and Scotch Congregationalists — 1 
call them by this name, though in respect to all such matters as 
we are now considering, they are Independents — differs somewhat 
from that described in the text. Councils are unknown to them — 
either in the settlement or dismission of their pastors. A pastor 
wishing to leave his field of labor, resigns his office ; the church 
accepts his resignation, and thus the business begins and ends. It 
is, however, a thing of very rare occurrence for a Congregational 
pastor in those countries, to leave his church unless called to 
another sphere of usefulness. " For a minister to be ' unsettled' 
for any considerable time, would be injurious to his ministerial 
reputation." MS. Letters. 

12 



134 CONGREGATIONALISM. 

Importance of church discipline. Scripture rule. 

churches, except by the maintenance of strict and faithful 
Christian discipline. The members of our churches are 
therefore pledged to watch over, to admonish, to reprove, 
and to discipline each other, as necessity may require. A 
church that neglects this care of its members, is liable to 
be dealt with by its sister churches, as a *' disorderly 
walker." We regard the 18th chapter of Matthew 15 — 18 
verses, as a general directory in the exercise of church 
discipline : ^* If thy brother shall trespass against thee, go 
and tell him his fault between him and thee alone ; if he 
shall hear thee, thou hast gained thy brother. But if he 
will not hear thee, then take with thee one or two more, 
that in the mouth of two or three witnesses every word 
may be established. And, if he shall neglect to hear them, 
tell it unto the church : but if he neglect to hear the church, 
let him be unto thee as an heathen man and a publican. 
Verily I say unto you, Whatsoever ye shall bind on earth, 
shall be bound in heaven ; and whatsoever ye shall loose 
on earth, shall be loosed in heaven." 

Agreeably to these Divine directions, the regular course 
of procedure, in case that a church member is believed to 
be guilty of unchristian conduct or heretical sentiments, 
is substantially this : The brother whose suspicions are 
awakened, goes first, alone and privately^ to the suspected 
brother, and tells him of his fears. Care is taken to have 
the interview entirely private. If the trespasser acknow- 
ledges his fault, and makes Christian satisfaction,* here 
the matter may end, nothing more need be said or done. 

* What shall constitute Christian satisfaction, must depend upon 
circumstances. If the offence is strictly private — known only to 

the complaining brother, and a very few others — acknowledge- 
ment of it, and a promise of reformation, would be deemed satis- 



ECCLESIASTICAL PRACTICE. 135 

The private steps. Complaint to the church. 

But, if the offender refuses to give such satisfaction, the 
complainant selects one or two judicious and intelligent 
brethren, to join him in conversing with the offender, and 
endeavoring to convince him of his error : if these efforts 
prove unavailing, a regular complaint is laid before the 
church in writing ; specifying the particular charges 
against the offending brother, and stating the attempts 
which have been made to adjust the difficulty by private 
means. 

It is considered entirely out of order for a church to re- 
ceive such a complaint against one of its members, until 
they know that *^ the private steps" — as these preceding 
measures are called — have been taken.* 

The church being satisfied that this has been done, vote 
to receive and examine the charges. Evidence of the 
truth of these is then called for. If witnesses are introdu- 
ced who are not professors of religion, they may be requi- 

factory . If the cause of complaint be extensively known ; the con- 
fession should be more public. 

This may be regarded as a general rule — confession and satisfac- 
tion should be as public as the offence. 

* Many churches make an exception to this rule, in cases of^ open 
and notorious scandal, etc. ; and receive a complaint before private 
means have been tried to reclaim the offender, and the Platform 
admits of this summary mode of proceeding in offences '' of 
a more heinous, and criminal nature, to wit, such as are condem- 
ned by the light of nature." Chap. 14. § 3. The course pointed 
out in the text seems to me, however, preferable in all cases ; for 
one prominent reason, if for no more, viz. That it is better adap- 
ted to secure one great end of all church discipline — the reforma- 
tion of the offender. Almost any one will be more likely to be con- 
viioed of error, and brought to repentance, by the kind and faith- 
ful efforts of a friend in private, than by a public arraignment, in 
the first instance, before the whole church. 



136 CONGREGATIONALISM. 

Final action of the church. 

red to make oath to their statements.* If, in view of tes- 
timony, the church are convinced of the guilt of the accu- 
sed, they, by their pastor or a committee — not excluding 
others-— labor to convince the offender of his sin, and to 
induce him to make Christian satisfaction for his offence. 
These efforts being successful he is restored to good stand- 
ing. But, if unsuccessful, the church, after suitable delay, 
proceed to admonish him, or to suspend him from their 
communion ;t or, to excommunicate, and cut him off from 
all relation to, or connection with the church — to cast him 
out, as *' a heathen man and a publican." 

If at any future time, the excommunicated person should 
give evidence of repentance, he may be restored to the 
fellowship of the church, by making a public confession; 
and giving the church satisfactory evidence of a thorough 
reformation. 

If the question be asked : What do Congregational 
churches regard as disciplinary offences ? It may be an- 
swered, in general terms — Those only, which, if persisted 
in, will, in their opinion, exclude a person from heaven. 

* The oath should be administered by a magistrate. This ha^ 
not always been regarded as it should be. 

t There is much reason to doubt the propriety of these mea- 
suresj when employed as punishments. They may be proper, as 
steps preparatory to excommunication ; in order to furnish the 
offender longer space for reflection and repentance ; but never, 1 
conceive, as punishments, which being induced, offset — so to speak 
— the offence ; and entitle the sufferer to a restoration to church 
privileges, and to favor with his brethren. Christ's direction : '' If 
he neglect to hear the church, let him be unto thee as an heathen 
man and a publican" — requires the excommunication of every ob- 
stinate offender ; and forbids a church to deal with a member for 
anything which, if persisted in, will not justify excoramunication. 



ECCLESIASTICAL PRACTICE. , 137 

What are disciplinary offences. 

A fundamental principle in the organization of our 
churches is, that '' none but good people" should be mem- 
bers of them. Reputed piety, is an indispensable qualifi- 
cation for church membership. Whatever practice, or 
doctrinal views, therefore, destroy the evidence of one's 
piety, unfit, of course, that person for church fellovvship. 
Hence, no one should be made the subject of church dis- 
cipline who is not pursuing a course of conduct, or cher- 
ishing doctrinal errors, which, if persisted in, must neces- 
sarily destroy his evidence of piety, and consequently his 
hope of heaven. 

I am now speaking of what may strictly be called chw^ch 
discipline — including the preparatory steps, and the final 
action of the church. The above remarks are not design- 
ed to bring into question the lawfulness or propriety of 
church members speaking often one to another of any im- 
proprieties or indiscretions which may be noticed in each 
other. If there was more of Christian watchfulness among 
brethren, and frankness in speaking to each other about 
these matters, there would be much less need of church 
discipline. 

VIII. Discipline of Pastors. 

Sound Congregational principles and doctrines subject 
every pastor to the watch and discipline of his church. 
If he become heretical in doctrine, or corrupt in practice, 
he should be dealt with as any other member is ; *' on- 
ly," says Samuel Mather, ** with such special terms of re- 
spect, and repetition of address, as the relation of a father 
may call for."* 

* The reader will find this matter discussed, at some length, in 
the Appendix, No. 7. 

12* 



138 CONGilEGATlONALISM. 

Discipline of Pastors — Council proper. 

It is usual, however, for our churches to call for the ad- 
vice of a council, before they proceed to excommunicate 
a pastor. All the preparatory steps may be taken, as in 
the case of a private member ; the charges should be pro- 
ved before the church, and the church should vote — That 
they are satisfied of the criminality of their pastor ; but, 
in view of the peculiar importance and solemnity of the 
business, will take the advice of neighboring churches be- 
fore proceeding further. 

The pastor is then invited to unite with the church in 
calling a mutual council. This council examines all the 
doings of the church, and hears all the evidence in the 
case ; if satisfied of the correctness of the measures pur- 
sued, and of the guilt of the pastor, they vote accordingly. 
They then proceed to depose the unworthy man from the 
ministry, and advise the church to excommunicate him. 
The church follow the advice of council, and thus termi- 
nates the melancholy business. 

It is no doubt true, as the Platform maintains (chap. 
10. § 6.) that the ^* church have powei^ according to or- 
der," — that is, according to the general principles on 
which a Congregational church is organized — to remove 
a pastor from office, without the advice and direction of 
a council ; though it distinctly speaks of the propriety of 
"the council of other churches, where it may be had, di- 
recting thereto." 

The reason why '* the council of other churches" should 
direct thereto, is not, however, because a church has not 
sufficient power to perform this act of necessary discipline, 
as well as every other ; but because, having invited " the 
council of other churches" to advise and assist in putting 
their pastor into office, consistency and decorum require 



ECCLESIASTICAL PRACTICE. ' 139 

Reasons why. 

that the same sort of advice and assistance should be 
sought in removing him from office. And furthermore, 
because other churches have a special interest and con- 
cern in the removal from office, of one who has sustained 
a sort of official relationship to them all. (See note, p. 123.) 

Another reason for the course pointed out is, that as the 
business of licensing to preach the gospel, and thus intro- 
ducing into the ministerial office, is committed to the 
hands of the ministry, it is evidently proper that the same 
hands should be concerned in taking away a license to 
preach, and deposing from the ministry. If it should be 
said, that the same bodies are not, after all, employed in 
deposing, as in introducing into the ministry, the latter be- 
ing an association of clergymen^ and the former, a council 
of churches ; the answer is obvious : every association acts 
in the name of the whole ministry, and on behalf of all the 
churches; so that a councih, composed of ministers and 
lay delegates, represents both the ministry and the churches. 

Now if the council did not first act decisively in the 
business, by deposing the unworthy man from the minis- 
try, it might happen, that a minister would be an excom- 
municated member of a Christian church, while still an 
authorized preacher of the gospel. But on the other hand, 
if a council should be called previous to any action of the 
church, in relation to charges preferred against their pas- 
tor, it might happen that, on examination, there would not 
appear any sufficient grounds of complaint against the pas- 
tor. For these reasons regular practice requires the adop- 
tion of the course prescribed. 



140 CONGREGATIONALISM. 

Who shall complain of offenders? 

IX. Who shall complain of Offenders? 

If an offence be private, or known only to a few indi- 
viduals, it has already been remarked, that Congregation- 
al usage requires that one of these persons should go private- 
ly to his trespassing brother. It is a great irregularity to 
communicate the affair to any one previously unacquaint- 
ed with the circumstances, unless it be a case of such dif- 
ficulty as requires advice. This course we conceive to 
be required by Christ's directions, Matt. 5: 23, 24. '' If 
thou bring thy gift to the altar, and there rememberest that 
thy brother hath aught against thee, leave there thy gift 
before the altar, and go thy way ; first be reconciled to thy 
brother, and then come and offer thy gift." By parity of 
reasoning — if thou bring thy gift to the altar, and there re- 
memberest that thou hast aught against thy brother, leave 
there thy gift before the altar and go thy way ; first be re- 
conciled to thy brother, etc. 

But, supppose the offence be one of public notoriety ; 
who then shall take the first step? Generally, one of the 
deacons of the church, or some one of the more aged and 
experienced brethren. There may be prudential reasons 
for preferring one brother to another in a given case, as 
the person to take the " first step," with an offender. These 
reasons should be allowed their full v/eight. But, if the 
most suitable person will not commence this important 
work, this will not excuse another from undertaking it. 
Yea, the least suitable person in the church. All are equal- 
ly bound to discharge this duty ; and if one, or ten, neglect 
it, this will not cancel the obligation of the others. 

It must be attended to, or the whole church are made 
partakers of the sin of the offender. 



ECCLESIASTICAL PRACTICE. 141 

Haste to be avoided — Churches accountable to each other. 

It is deemed important that some time should elapse be- 
tween the several steps of discipline ; that the offender may 
have opportunity for reflection, before the ultimate appeal 
is made to the church. It may be proper to repeat every 
step ; perhaps, even several times, before the complaint is 
lodged with the church. Every case that can be adjusted 
without an appeal to the church, should be, and most cases 
may be, if judicious and persevering and Christian efforts 
are made for this purpose. 

X. Discipline of Sister Churches. 

It has already been remarked, that Congregational 
churches, though independent of each other in respect to 
all their internal arrangements and management — that is, 
though no other church has power to control, and no per- 
son power to dictate to any Congregational church — yet, 
every such church regards itself as a part of a great family ; 
each member of which has a common interest in the wel- 
fare of every other member, and holds itself bound to give 
account of its doings to the family when desired so to do. 

A prominent design in changing the name of our de- 
nomination from Independents to Congregationalists^ was, 
to avoid the imputation, that our churches were united by 
no common bond ; and that they refused to give to each 
other any account of their faith or practice. Hence the 
Platform says : " The term independent, we approve not ;"* 
and makes provision for the discipline of churches as well 
as individual members.! 

An orderly procedure, in case a church has reason to 

* Chap. 2. § 5. 

t See Chap. 15, also Mather's Ratio, Art. 9. 



142 CONGREGATIONALISM. 

Procedure in the discipline of a sister church. 

think a sister church unsound in doctrine, lax in disci- 
pline, or corrupt in practice, would be — to choose a com- 
mittee to visit the officers of the suspected church. If they 
could satisfy the visiting committee that their fears were 
groundless, the state of the case would be reported to the 
inquiring church, and there the matter would rest. But 
if the committee could not obtain satisfaction, on report- 
ing this to the brethren, the church w^ould vote to call 
upon one or more neighboring churches to unite in the 
labor. These united committees failing to obtain satisfac- 
tion, the several churches to which they belonged, would 
propose a council of churches (not including them- 
selves) to whom the whole business should be submit- 
ted. This mutual council having heard the statements 
of both parties — the churches complaining and the church 
complained of— would give their opinion, whether there 
was sufficient ground of complaint against the accused 
church, to warrant sister churches in withdrawing fellow- 
ship from it. If they believed that there was, they would 
vote to that effect; and recommend to all Congregational 
churches to withdraw fellowship from the erring member 
of the family, lest they should become partakers in other 
men's sins. 

It would then be in order, for individual churches to act 
upon the advice of council. This being accepted and 
adopted, the offending church is no longer regarded as a 
sister of the great family of Congregational churches. Its 
pastor would not be recognized as a minister of the Lord 
Jesus; its members would not be received to permanent, 
or even occasional communion ; and any church recog- 
nizing them as a church of Christ, would be considered 
as walking disorderly ; as countenancing the errors and 



ECCLESIASTICAL PRACTICE. 143 

Cong, churches have no right to disband or dissolve churches. 

sins of the offending member; and would expose itself to 
be dealt with accordingly. 

But, in case the pastor or any members of the offending 
church should satisfy the council, or the committees of the 
churches, that they did not approve of, or countenance the 
conduct of the majority of the church with which they 
were connected, such pastor or dissenting members would 
not be included in the act of general exclusion from fellow- 
ship, to which the majority of the church were subjected ; 
but would be cheerfully received to occasional or perma- 
nent communion ; though they would be expected, to use 
their utmost endeavors to reclaim their erring brethren ; 
and if after due trial they failed in their efforts, to renounce 
all connection with them, and to unite with some other 
Congregational church. The remarks in the preface to 
the Platform, upon this topic — the removal of individuals 
from corrupt churches — deserve careful consideration. 

In all this, however, Congregational churches assume 
no right nor power to disband and dissolve churches ; or to 
interfere with the right and privilege of other churches to 
order their affairs as may seem to them most accordant with 
the truth. They simply assert their own right to say with 
whom they will hold communion, and with whom they can 
walk as sister churches. The church from which they 
have withdrawn fellowship still remains, for aught that they 
can say or do, — a church — if any are disposed so to regard 
it. The churches withdrawing wash their hands of the er- 
rors and corruption complained of. To their own master, 
the erring are left to stand or fall. 



144 CONGREGATIONALISM. 

Minor matters — support of Pastor. 



XI. Minor points, on which Congregationalists 

DIFFER IN THEIR PRACTICE. 

The ecclesiastical practice of Congregational churches, 
in relation to the more important matters of which they 
have cognizance, has now been considered. Those points 
only have been toucjied upon, in which there is a very gen- 
eral, if not uniform agreement among consistent and in- 
telligent Congregationalists. In respect to various other 
things, of minor importance, there is some diversity of prac- 
tice in the denomination ; as, for example, respecting the 
method of raising the salary of their pastors. Some societies 
do this by levying a tax on property ; others, by taxing 
pews ; or by weekly contributions from the congregation ; 
others still, by voluntary subscriptions, running indefinite- 
ly, or for a term of years; or, by voluntary contributions of 
fuel, and provisions, and clothing, to a fixed amount. 
Some churches are the owners, in common, of their meet- 
ing-houses ;^ and raise a part, at least, of their pastor's 
salary by the yearly sale, or lease of the pews. Some few 
— to their injury — have funds sufficient to support their 
pastors. A multitude are so poor that they feel unable to 
do more than raise a part of their pastor's salary ; depend- 
ing on yearly grants from our Home Missionary societies 
to make up the deficiency. 

But in all cases, a Congregational pastor has a stipula- 
ted salary ; and this is generally fixed at the lowest sum 
that will afford him a respectable maintenance. The 

* Mather, in his Ratio Disciplinae, takes pains to tell his readers 
that, " A Meeting-house is the term most commonly used by the 
New-English Christians." 



ECCLESIASTICAL PRACTICE. 145 

Same subject. Fermanency of the pastoral relation. 

practice of Congregational churches, is believed to be en- 
tirely uniform in this last particular. If it be not a funda- 
mental doctrine of the denomination — as it is said to have 
been of some of the early dissenters from the papal hie- 
rarchy — that their pastors should be poor, certain it is, that 
the general practice of Congregational churches, very ef- 
fectually accomplishes this work. It is presumed that in 
New England, the salaries of the Congregational clergy 
will not average five hundred dollars a year. That minis- 
ter cannot be considered a bad economist, who can sup- 
port a family, keep **a bishop's table,'' and meet the nu- 
merous calls for charity, with a yearly stipend of five hun- 
dred dollars. 

The provision made for the support of the early Con- 
gregational ministers of New England, w diS nominally ^ less 
than the average of modern salaries ; but, really much bet- 
ter. In nearly every country parish — and there were few 
others, in those days — every pastor was furnished with **a 
lot of land," which, with a tolerable husbandry, furnished a 
support for his family. His salary whether much or little, 
was generally an addition to what was indispensable to the 
comfortable support of his family, and went for the purchase 
of books, the education of his children, and in some in- 
stances, became an accumulating fund for his family af- 
ter his decease. 

The theoretical practice of our churches (if I may be 
allowed such an expression) is noic, as of old, to ordain a 
pastor for life : but, the understanding has come to be 
very general, that the connection between a pastor and 
his flock will be short-lived. 

The denomination, however, are beginning to feel the 
evils of these temporary arrangements ; and are more 

13 



146 CONGREGATIONALISM. 

Concluding remarks — 

disposed, of late, to return to the good old way in which 
their fathers walked ; and to give greater permanency 
to the connection between pastor and church. 

I have dwelt, perhaps, too long upon the practice of Con- 
gregational churches, and yet it has been but touched 
upon. Less would not have given anything like a fair 
view of the practical operation of the principles and doc- 
trines of Congregationalism ; and without this, a fair esti- 
mate could not be formed of the value of that system of 
church order, government and discipline, which it is the 
design of these pages to explain and commend. 

But little use has been made of arguments to prove the 
correctness of the practices which have been detailed in 
the preceding pages; for most of these practices are de- 
ductions and inferences from principles and doctrines, pre- 
sumed to be established as sound and scriptural, by previ- 
ous testimony and arguments, and must stand or fall with 
the foundations on which they rest. So far as our practice 
is merely providential, it is sufficient for our purpose, that 
it is not unscriptural, nor unlawful ; and that the wisdom 
and experienceof ages have sanctioned it,* and now, what 

* Those who would examine the ecclesiastical practice of Con- 
gregationalists more particularly, are referred to the *' Ratio Discl- 
plinae" of Prof Upham ; a work of great accuracy and merit : and 
evidently the result of much reading. 

In addition to the personal experience which every pastor must 
obtain in the course of a ministry often years, 1 have consulted in 
the preparation of this part of my work, Mather's '* Ratio Discipli- 
nae Nov-Anglorum," *' The Cambridge Platform," Samuel Math- 
er's learned "Apology for the churches of New-England," '• The 
Magnalia," Wise's'' Vindication of the Government of New-Eng- 
land Churches" and " Churches Quarrel Espoused," Several an- 
cient pamphlets upon church government, A valuable discourse by 



ECCLESIASTICAL PRACTICE. 147 



Continued. 

9 



shall we say of Congregationalism in practice!. Is it not 
as fair in practice as it is in theory? Does it allow of any 
disorder or irregularity in the churches ? Is there in it 
any lack of energy and efficiency ? Can any churches 
show a purer or more blarfieless practice? or one better 
adapted to effect the great purposes of church organiza- 
tion ? — If not, what more can we ask or expect of any sys- 
tem of church government? I would not speak dispar- 
agingly of the practice of other religious denominations, 
but I must be allowed to say — the better I know% the more 
fondly do I love the practice of the Puritan, Congrega- 
tional churches of New England, 

Dr. Emmons on '' Ecclesiastical Government" (1826), Dr. Hawes' 
" Tribute to the Pilgrims," Mr. Bacon's ^' Church Manual," Mr. 
Mitchell's '-' Guide," and Prof. Pond's excellent httle work, " The 
Church." 

I have also availed mj^self of the experience of my revered fa- 
ther, who, for forty years, has been intimately acquainted with the 
ecclesiastical practice of our denomination ; and have submitted 
my manuscript to the examination of tv/o much respected fathers 
in the ministry. 

Under these circumstances, 1 may venture to believe that no 
material error has been fallen into, in detailing the practice of 
the Congregational churches of New England. 



PART V 



ADVANTAGES OF CONGREGATIONALISM. 

Having discussed the principles and doctrines of the 
Congregational system of church government, and detailed, 
with some degree of minuteness, the ecclesiastical practice 
of the denomination, it will not be regarded as an inap- 
propriate conclusion of this part of the work, to enumerate 
some of the advantages which, in the opinion of its advo- 
cates, this system of church order and discipline possesses 
over all others. 

In saying what he may upon this head, the writer 
would not speak invidiously of other systems; much less, 
of those who have embraced them. He is happy to num- 
ber among his personal friends those who have adopted al- 
most every form of church government. He cheerfully 
yields to others, what he claims for himself — the right of 
private judgment. The pages of this work detail the rea- 
sons why he is a Congregationalist — a thorough and hearty 
Congregationalist ; and why those with whom he is asso- 
ciated, have adopted the same system of church order. 

Our adoption of these principles, and doctrines, and 
practice, implies that we suppose the system, as a whole, 
to possess advantages over any other. Someof these sup- 
posed advantages will now be briefly enumerated. 

1. We regard Congregationalism as the most scriptural 
system of church government. 

We do not assert that all other systems of church gov- 
ernment are totally destitute of scriptural authority ; nor, 

13* 



150 CONGREGATIONALISM. 

Congregationalism the most Scriptural system. 

that Congregationalism is exactly conformed to the polity 
of the apostolic churches^ — but we do assert, that in our 
opinion, the order and discipline of our churches, is more 
nearly in accordance with the scriptural model, than that 
of any other denomination ; and perhaps, as much so, as 
the difference in our circumstances will admit. 

This consideration may be addressed equally to those 
who deny that the Scriptures furnish any model of church 
government, and to those who admit that the great outlines, 
if not the minute particulars of church polity are given in 
the Scriptures. 

Those who deny that the word of God furnishes any 
pattern for church building, will not object to the admis- 
sion, that the church which has most of scriptural archi- 
tecture about it, best deserves their regard. 

Now, if it has been shown in the preceding pages, that 
all the fundamental principles, and essential doctrines of 
Congregationalism, have the sanction of scriptural precept 
or apostolic usage; and that the authorized practice, of 
this denomination is in nowise inconsistent with the same 
precepts and example : — then certainly, Congregational- 
ism is scriptural ; the word of God allows, but does not re- 
quire the adoption of it. And, if Congregationalism is 
scriptural, then it is more scriptural than any other system, 
in just so much as any other system differs from this in its 
fundamental principles and doctrines ; unless it can be 
proved that the Scriptures equally countenance different 
systems. 

But, in what particulars do other systems of church gov- 
ernment differ from this? All governments may, I con- 
ceive, be classed under three heads : Monarchical, Aristo- 
cratical, and Democratical. The distinctive peculiarities 



ADVANTAGES. 151 



Episcopacy — Romish — English. 



of these three forms may be intermixed in any given sys- 
tem ; but all governments, ecclesiastical as well as civil, 
may be resolved into three constitutent parts. 

The Episcopal form of church government may be re- 
garded as monarchical, the Presbyterian as aristocratical, 
and the Congregational as democratical. The predomi- 
nating characteristics of these three forms of church gov- 
ernment, are sufficiently expressed by the titles given 
them. 

Episcopacy, strictly speaking, places the government of 
the church in the hands of one man. His power may be 
that of a despot, or of a limited monarch ; according as 
the people are allowed more or less influence in the govern- 
ment. Romish Episcopacy may be considered a despo- 
tism. The pope, is the supreme, uncontrollable head of 
the church. The mere fact that he is an elected despot, 
does not alter the nature of his government when once 
established : especially as the people have no voice in his 
election. His government is absolute, uncontrollable by 
any authority in the people. The pope's will is sovereign. 
His word is law. 

Congregationalism differs heaven-wide from Romish 
Episcopacy. And if Congregationalism is scriptural, it is 
as much more scriptural than Romanism, as the differ- 
ence between the two. 

But, suppose we take the Episcopacy of the Church of 
England: Is not that monarchical? Not so despotic as 
Romanism ; but, as really monarchical. The English 
church is but a modification of the Romish. At the refor- 
mation she merely changed heads; taking Henry VIII, 
instead of Clement VII, for her supreme head. The king 
of England became as truly pope of the English churcii. 



152 CONGREGATIONALISM. 

English Episcopacy — its form — its expense. 

as his holiness of Rome had been before. Henry claim- 
ed the right to regulate the Church of England as seemed 
good in his own eyes, and parliament sanctioned that 
claim. The successors of Henry, with the crown, inheri- 
ted also, the Church of England. From Henry, the head- 
ship of the church has come down with the crown to the 
present monarch ; and the church of England now has for 
her ** supreme head'' — a young, and gay girl, of two and 
twenty years of age. She *' convenes, prorogues, restrains, 
regulates and dissolves all synods and ecclesiastical con- 
vocations ;" and all archbishops and bishops are appoint- 
ed by her. For, although there is the formality of an 
election of these functionaries by the clergy, yet this, is 
authorized only by what is called a conge d^dire, or leave 
to elect, which is accompanied by a nomination of the 
person to be elected. 

The archbishops rank in ecclesiastical dignity next to 
the sovereign ; and are supreme in their respective provin- 
ces. The archbishopric of Canterbury, comprehending 
twenty-one bishoprics, and that of York, four. Next to 
archbishops, come the bishops. Each bishop is sole judge 
in his own court of all ecclesiastical offences. The arch- 
deacons, and priests, and deacons, and all the minor or- 
ders, are amenable to their respective metropolitans. This 
whole establishment the kingdom is taxed to sustain. And 
it is sustained at the enormous expense of nearly nine mil- 
lions OF POUNDS ANNUALLY : a sum greater, by nearly 
ffty thousand pounds, than the income of all the clergy 
in the world beside.* But, in the government of this 
church, the people at large^ have no voice whatever. 

How far this system differs from Congregationalism, it is 

* American Encyclopedia, Art. — Church. 



ADVANTAGES. 153 



American Episcopacj. 



easy to see. The difference is so great, that if one be 
scriptural the other must be, in many important particu- 
lars, unscriptural, I speak simply of the polity of this 
church. The doctrinal articles are, for the most part 
sound and scriptural. 

If we turn from English Episcopacy to American, what 
will be the result of the comparison ? The Episcopacy of 
this country is a scion from the mother land ; a continua- 
tion of the Church of England, under a new name. The 
early clergy of this denomination were conformists to the 
English hierarchy — the very hierarchy, from the persecu- 
tions of which the Congregational fathers of New England 
fled — or, received ordination from the English and Scotch 
bishops. All their parishes were included in the diocese of 
London, previously to the revolution. The first Episcopal 
bishops of America, were consecrated by the archbishops 
of Canterbury and York ;* but not until these functiona- 
ries were assured, that no material deviation from the 
English hierarchy, in doctrine and practice, would be ad- 
mitted into the American Episcopal church. 

The nature of our government does not admit of a '^ su- 
preme head" of the church ; but if, by any revolution in 
politics, the republican, should be changed for the mon- 
archical form of government, would it not be consistent 
with American Episcopacy to make the monarch of Ameri- 
ca the head of the church ? Indeed, is not Episcopacy 
incomplete while destitute of a supreme head ? Will it 
not be found indispensable to the perfect working of the 
system that this present deficiency should ere long be sup- 

* One American bishop had been previously consecrated by the 
non-juring bishops of Scotland. 



154 CONGREGATIONALISM. 

Modifications of Episcopacy in the United States. 

plied, by the consecration of an archbishop at least, to be 
*' Primate of all America?" I make these suggestions 
from no unfriendliness to this denomination of Christians. 
I question not their patriotism, or affection for our civil in- 
stitutions. It is not of Episcopalians that I speak ; but, 
of the Episcopal form of church government. Respecting 
this, I ask : Is it not substantially the same as that of the 
mother land ? and would it not more closely resemble that, 
if it were possible under a republican government, which 
tolerates all denominations, and patronizes none? lam 
not ignorant that modifications of diocesan Episcopacy have 
been introduced into the " Protestant Episcopal Church 
in the United States," which render it, to a certain extent, 
a representative government; but the clergy still govern 
the church; the bishop is still the limited monarch of his 
diocese, which embraces all the churches of one or more 
states. In his diocese he possesses a controlling and direct- 
ing authority. No church can be formed ; no person ad- 
mitted to " holy orders,""^ or " confirmed," i. e. received 
to the Lord's Supper,t but by his authority ; no congrega- 
tion can receive a pastor, but by his consent \X no pastor 
can remove but by his permission :§ — in a word — he is the 
head of the church in his diocese. To aid the several bish- 
ops, there is a yearly convention of the clergy and laymen 
of each diocese, and a sort of triennial parliament, of lords 
and commons from the several dioceses, which frame can- 
ons, and make regulations for the government of the church. 
Notwithstanding this general convention of the clergy and 

'* Canons passed in Gen. Conv. 1838, Gsnons IV and VII. 

t " " " " 1832, " XXV '' XXVI. 

X <' *' " *' '' " XXX. 

§ '' '* " '' '' " XXXIII. 



ADVANTAGES. 155 



Difference between Episcopacy and Congregationalism. 

laity of the several dioceses, the *' house of bishops," who 
meet by themselves, retain, virtually, the government of 
the church in their own hands, by possessing *' s-full veto 
upon the proceedings of the other house." See note to 
'* Constitution of the Protestant Episcopal Church, in the 
United States of America." And Bishop White's Me- 
moirs of the Church. 

Bishop Hobart was mistaken, when he asserted, in refer- 
ence to a peculiarity of these assemblies, that ** in the ;?6r- 
vianent official stations of the bishops and clergy in her 
legislative bodies, our own church resembles aU other re- 
ligious communities, ivJiose clergy, also, are permanent 
legislators.^^ The denomination whose principles are ad- 
vocated in these pages, rejects, as unscriptural and un- 
authorized, all such legislative power — either -permanent 
or temporary — of the clergy. We maintain, that Christ 
has given ecclesiastical power, strictly speaking, to no body 
whatever; that the power of the church is simply executive ; 
and that this power is in the hands of the church — in its as- 
sociated, congregational capacity. Or, in other words, that 
each particular '^ congregation of faithful men, for whom 
Christ died," duly organized as a church, have all the power 
that man has, to administer the laws of Christ's kingdom. 
And, that councils, and conventions, and synods, are sim- 
ply advisory bodies. In the general polity of their churches ; 
in the number, and rank, and authority of their church of- 
ficers ; in the admission, discipline, and exclusion of mem- 
bers ; the two denominations differ, and differ widely too. 

American Episcopacy is a national church : (See II. 
canon of 1838, sect. 3). ** The jurisdiction of this church 
extending in right, though not always in form, to all per- 
sons belonging to it, within the United States." The 



156 CONGREGATIONALISM. 

Same subject. 

triennial General Convention, is virtually, ''the Protestant 
Episcopal Church in the United States.'' This body 
makes general laws (canons) for the government and reg- 
ulation of all the congregations of the denomination in the 
United States. The existence of such a body as a Con- 
gregational church — that is, a church, all of whose mem- 
bers can meet together in one place for the worship of 
God, and transaction of church business—is not recogni- 
zed by Episcopalians. Our clergy according to their judg- 
ment, are not scripturally ordained ; and are not author- 
ized to administer the ordinances, or to preach the gospel. 
Accordingly, no minister of our denomination, or of any 
other, except their own, is "permitted to officiate in any 
congregation of this church," (Canon XXXVI of 1832) 
until he has been ordained by one of their bishops, after 
a probation of six months, and " passing the same exami- 
nations as other candidates for deacon's orders." Canon 
VTI. sect. 4, of 1838. 

These things are alluded to, not by way of complaint, 
much less to cast odium upon the denomination who have 
adopted these canons ; but simply to show that there is a 
wide difference between Conirreorationalism and American 
Episcopacy ; so wide, that one or the other must be essen- 
tially erroneous in their views of the general organization 
of Christian churches. The difference between us does 
not, however, end here. Episcopalians lay it down as 
the^/'5^ canon of their church, that "there shall always be 
three orders in the ministry, viz. bishops, priests, and 
deacons" (Canon I. of 17S0), differing from each other 
in dignity and authority. Congregationalists recognize 
but one order of ministers, of like dignity, and authority, 
if invested with the pastoral office. 



ADVANTAGES. 157 



Same subject. 



Episcopalians place the power of ordination exclusively 
in the hands of the bishops. Congregationalists suppose 
this power to be vested in the church. 

The two denominations differ as widely in their views 
of what is necessary to entitle individuals to church mem- 
bership. 

Congregationalists require evidence of repentance to- 
wards God, and faith in Christ, as pre-requisites to church 
membership. Episcopalians do not. See Canon XXIX 
of 1832, and ** the ministration of public baptism of in- 
fants," and ''the order of confirmation," in *' the Book of 
Common Prayer." Congregationalists give to each church 
the right to judge who are suitable persons for their fel- 
lowship, and none are admitted without a vote of the 
church. Episcopalians give this right and power to the 
officiating minister of a parish, and the bishop of the dio- 
cese ; Canons XXV and XXVI of 1832. The people 
have no voice in this important business. 

Another point on which the two denominations differ, 
is their methods of disciplining offending church members. 

Congregationalists endeavor to follow the direction of 
the Savior, in Matt. 18: 15 — 18. Episcopalians give the 
right and power of discipline into the hands of the officia- 
ting minister of the congregation, subject to the supervi- 
sion of the bishop of the diocese. Canon XLII of 1832, 
and ''the order for the administration of the Lord's Sup- 
per," in "the Book of Common Prayer." 

And in the discipline of ministers, the difference be- 
tween us is no less. The doctrine and practice of Con- 
gregationalists upon this subject have been sufficiently de- 
tailed. The doctrine of the Episcopal church is : " Every 
minister shall be amenable, for offences committed by him, 

14 



158 CONGREGATIONALISM. 

The Methodist Episcopal church. 

to the bishop, and if there be no bishop to the clerical 
members of the standing committee of the diocese, in 
which he is canonically resident, at the time of the charge." 
Canon V of 1835. 

In all these particulars, and others that might be specifi- 
ed — there are essential differences between the two de- 
nominations. Indeed our views respecting the entire or- 
der and discipline of a church of Christ, are so unlike, 
that if either is scriptural, the other must be unscriptiirah 

I flatter myself that it has been shown in the course of these 
pages, that the essential peculiarities of Congregationalism 
were found in the churches which were organized by the 
apostles ; and that these features were retained substantial- 
ly by the churches of the first and second centuries at least. 

But we look in vain to the Scriptures for any such sys- 
tem of church order and discipline in the apostolic church- 
es, as ** The Canons and Constitution of the Episcopal 
church, of the United States" presents. We therefore prefer 
Congregationalism, because it is in our view, more nearly 
conformed to the apostolic and scriptural models, than is 
Episcopacy. 

The grounds of our preference for Congregationalism 
over Protestant Episcopacy, having been briefly stated, we 
turn now to another branch of the same family — ** The 
Methodist Episcopal ChurchJ^ *' The government of this 
church," says one of its leading members, " is strictly 
Episcopal^ Soon after the establishment of an " Episco- 
pate" in the Protestant Episcopal church in the United 
States, Dr. Coke, the presiding bishop of the Methodist 
Episcopal church in the United States, expressed his en- 
tire accordance with the Protestant church, in their order 
and discipline ; and his earnest wish that the two denomi- 



ADVANTAGES. 159 



Its oro-anization. 



nations might be united.* The Methodist church, like 
the Protestant, is a national church. All the different con- 
gregations of the denomination in the United States, go to 
constitute " jTAe Methodist Episcopal Church,'' f ''The 
spiritual and temporal business of [this] church" is under 
the general supervision of six bishops ; who have the con- 
trol and direction of more than two thousand travelling 
preachers, and numerous local preachers. 

The United States are divided by the bishops into twenty- 
eight " Conferences" or dioceses, in each of which there 
is a ** Yearly Conference," or meeting of all the travelling 
preachers, and such as are eligible to this office in the Con- 
ference ; which, with the presiding bishop, transact the 
business of the diocese or conference. 

From these yearly conferences, a number of delegates — 
one for every twenty-one members — go up to form the 
'* General Conference.'' These conferences answer to 
the General and State Conventions of the Protestant 
church; with this essential difference — no lay delegates 
are admitted by the Methodist discipline, to either the 
yearly or general conference ; and yet, these bodies, with 
the bishops, have the control and government of the entire 
Methodist church. 

The several congregations seem to have no voice in the 
selection of preachers, or the election of their pastors. The 
general conference chooses the bishops (*' Discipline," 
Cimp. I. coot 4), thft yparly conferences choose the trav- 

^^ Gcc his letters to Bishop White, in '' Memoirs of Episcopal 
Church in United States," pp. d*25— 4R]. 

t My guide in the following delineation is '< The Book of Disci- 
pline of the Methodist Episcopal Church," ''Letters on Method- 
ism," " Encyclopedia of Kelig. Kuuwl." and Buck's Dictionary. 



160 CONGREGATIONALISM. 

Same subject. 

elling deacons and elders, (Dis. sect. 6 and 7,) and pre- 
sent them to the bishops for ordination. (Ibid.) The 
bishops appoint the presiding elders, (Dis. sect. 5,) who 
are virtually bishops in their respective districts. Sect. 5. 

The presiding elders, the travelling elders, the deacons, 
and the preachers,* are all under the direction of the 
bishops, who station them where they think proper, and 
move them when they judge best, subject to certain gen- 
eral restrictions. Sects. 4, 5 and 8, and Ans. 11 and 12. 

Every conference is divided into several districts, over 
each of which a presiding elder is placed, (Dis. I. sect. 
5,) who has the control and direction of all the travel- 
ling and local preachers within the district. Discip. I. 
sect. 5. 

Every district is divided into several *^ Circuits,'^ em- 
bracing several congregations or societies. Each of these 
circuits is supplied with travelling preachers, deacons, el- 
ders, or ^'preachers :'' more or less exhorters ;t local preach- 
ers ; and three or more *^ stewards,^' who have charge of 
the temporalities of the circuit. Dis. Part II. sect. 3. 

Every congregation is divided into ^^Classes^^ of about 
twelve persons ; to each of which *' a leader^' is appointed. 
Dis. Part II. sect. 1. 

*' The special charge'^ of each circuit, is intrusted to 
one of the travelling ministers of the circuit. He licences 

• " A preacher" is a person on trial for admission to " full rrn^ 
nection." Dis. Chap. I. sect, 8. 

t ^* Exhorters,^' and what are called <•' In cal preachers'^ — are per- 
sons, not connected with the conference, not supported by its 
funds, nor devoted entirely to the ministry ; usually men who are 
engaged in some secular employment, but who exhort or preach 

occasionally, as r.ircumetanoca majr require. 



ADVANTAGES. 161 



Wesleyan Methodism, anti-republican. 



** the unordained local preachers^ and exhorters ;" he ap* 
points and removes, as he judges proper, all the class lead- 
ers and stewards on the circuit ;t and has the general over- 
sight and direction of all the preachers and exhorters, and 
stewards and leaders, and of the spiritual and temporal af- 
fairs of the circuits. See Dis. I. sect. 9. 

The people^ composing the Methodist church, seem to 
have no voice in the election of one of the above officers, 
into whose hands the management of their secular and ec- 
clesiastical affairs is committed. The bishops, the pre- 
siding elders, and the travelling preachers control every- 
thing. John Wesley was certainly correct, when he said 
of himself and his Methodist brethren — ''We are no re- 
publicans. "J Richard Watson, a standard writer among 
the Methodists, says: ^' A popular form of church gov- 
eminent * * could only he tolerable in very small isolated 
societies, and that in the times of their greatest simplicity 
and love.'' '' Theological Institutes," Part IV. chap. 1. 

The system of church government which has now 
been briefly detailed, lays no claim to a divine origin. See 
Articles of Religion, Art. XXII; it originated with Mr. 
Wesley. In 1784 he ordained, by the imposition of his 
own hands, Thomas Coke, for the episcopal office in 
America, '' and commissioned ^nd directed him to set apart 

* The ordained local preachers, are either persons who were 
once travelling preachers, or such persons as have been specially 
recommended to the bishop for ordination. 

t " As long as T live," said Mr. Wesley, " the people shall have 
no share in choosing either stewards or leaders among the Method- 
ists." 

X See Letter to John Mason. 

14* 



162 CONGREGATIONALisM. 

Other particulars in which Methodism and Cong, differ. 



Francis Asbury ^ * for the same episcopal office," Dis. 
sect. 1. By their hands the present clergy of this church 
have chiefly received ordination. 

I need not stop to show how unlike Congregational 
usage all these things are, or how contrary to our princi- 
ples is this entire organization. 

In several other particulars Wesleyan Methodism differs 
quite as widely from Congregationalism. In the admission 
of members to the church, the Wesleyan mode is briefly 
this : Ail *' who desire to flee from the wrath to come, 
and to be saved from their sins," are formed into classes, of 
twelve persons in each ; and a leader is appointed to meet 
them weekly, ^' to advise, reprove, comfort, or exhort [them] 
as occasion may require." After a probation of six months, 
and nothing occurring to contradict their original profes- 
sion of *^ a desire to flee from the wrath to come, and to 
be saved from their sins," they are, after baptism, consid- 
ered as members of the Methodist Episcopal Church. Dis. 
Chap. II. sect. 1 and 2. 

I do not find that any person has aught to say respecting 
the admission of members into *' full connection" but the 
class leader and the leader of the circuit. The process 
seems to be briefly this : The class leader recommends 
to the circuit leader, any person having belonged to his 
class for six months, whom he judges suitable for church 
fellowship ; the circuit leader gives the person ** a ticket" 
of admission to the church, and reads his name as " re- 
ceived," at the next Quarterly meeting of the circuit. See 
Dis. II. sect. I and 2. 

In the discipline of erring and offending persons, there 
is not, so far as I can discover, any reference to the 18th 
cliap. of Matthew. 



ADVANTAGES. 163 



The discipline of erring and offending persons. 

The method pursued with those who aie not in *' full 
connection," that is, are still members, on probation of a 
class, is thus described in the Discipline : *^ We will ad- 
monish him of the error of his ways. We will bear with 
him for a season. But then, if he repent not, he hath no 
more place among us. We have delivered our own souls." 
Chap. II. sect. 1 and 7. His name is read at the next 
Quarterly meeting, by the ** official minister," as " exclu- 
ded" from the society, (Dis. II. sect. 2.) and thus the 
matter ends. 

The process with those who have been admitted to 
church privileges, is briefly as follows : If a person is ac- 
cused of a crime sufficient, if true, to exclude from the 
kingdom of grace and glory, the accused and the accuser 
are brought together '^ before the society of which he is a 
member, or a select number of them, in the presence of a 
bishop, elder, deacon, or preacher;" and if found guilty 
by a majority of the persons thus assembled, the discipline 
says: *^Let the minister ox preacher who has the charge 
of the circuit, expel him^ 

In cases of a less aggravated character, ^' a preacher 
or leader" gives private reproof first, ^*on second offence 
he may take one or two faithful friends," ** on a third of- 
fence let the case be brought before the society, or a select 
number; and if there be no sign of real humiliation, the 
offender must be cut off." Disc. II. sect. 7. 

It should be remarked, that although *' the society or a 
select number" have the privilege of saying whether, in 
their opinion the accused is guilty or innocent, yet they 
have no power to acquit or exclude the offender. The 
presiding minister has a veto upon the vote of society : in- 
deed, " the society or a select number" act only the part 



164 CONGREGATIONALISM. 

Presbyterianism. 

of advisors to the minister. *'If [he] differ in judgment 
from the majority of the society or the select number,'' he 
may refuse to act agreeably to their judgment, and refer 
the matter to *' the ensuing Quarterly meeting/' * =* " and 
the majority of the ministers, travelling and local preach- 
ers, exhorters, stewards, and leaders present, shall finally 
determine the caseP Dis. II. sect. 8, in the old editions — 
sect. 7, in the ed. of 1839. 

It thus appears that the people^ have, in fact, no power 
to exclude from their society, any more than they have to 
admit into it. 

Now, believing as we do, that Christ has given the 
keys of the church to the people composing that church, 
we must of necessity, prefer Congregationalism to Metho- 
dism. 

The next great denomination of Christians whose 
church polity differs from the Congregational, is the Pres- 
byterian, I denominate this aristocratical, because it 
recognizes no presiding and controlling head, under the 
title of a bishop. Its clergy are all on a footing of equali- 
ty. Each congregation has the right of electing its own of- 
ficers. These consist of a pastor, ruling elders, and dea- 
cons, in number according to the wants of the congrega- 
tion.* Thus far the difference between Congregation- 
alism and Presbyterianism is not very essential : but, 
from this point, the two denominations rapidly diverge. 
A radical difference between us is found in our definitions 

* They cannot, however, crtZZ a pastor except it be through the 
Presbytery to which the church belongs. Neither can they have a 
pastor ordained or installed over them, except it be by the consent 
and concurrence of their own presbytery, and that with which the 
candidate is connected. See '' Form of Gov." chap. Id and 16. 



ADVANTAGES. 165 



One of its radical principles. The church session. 

of a church. One of the "radical principles of Presbyte- 
rian church government is : — That the several different 
congregations of believers, taken collectively , constitute 
one church of Christ, called emphatically~fAe Church.''^ 

This principle is the ground work of all our difference 
of government and discipline. 

Acting upon this principle each Presbyterian congrega- 
tion is governed, not by the united brethren thereof, but 
by — *' The Church Session ;" that is, by the pastor and ru- 
ling elders of the congregation, who are ** charged with 
maintaining the spiritual government of the congregation. 
For which purpose, they have power to inquire into the 
knowledge and Christian conduct of the members of the 
church ; to call before them offenders and witnesses, be- 
ing members of their own congregation, and to introduce 
other witnesses, where it may be necessary to bring the 
process to issue, and when they can be procured to attend ; 
to receive members into the church ; to admonish and re- 
buke, to suspend, or exclude from the sacraments those 
who are found to deserve censure ; to concert the best 
measures for promoting the spiritual interests of the con- 
gregation ; and to appoint delegates to the higher judica- 
tories of the church. "t 

Thus it appears, that " The Church Session " is, virtu- 
ally, the church. Some three or four men ai*^ invcotcJ 
witVi authority to ooiiiiul and manage all the affairs of the 
congregation. And these men me permanent officers ; in- 
deppndent of thu congregation, and after their election, not 

* See '' Form of Gov. of Presb. Chh. in U. S." p. 307. 18mo. 
1821. 

t Plan of Gov. Chap. 10. § 6. 



166 CONGREGATIONALISM. 

Presbytery. Synod. General Assembly. 

subject at all, to the controlling voice of the brethren. They 
can be removed from office only by death, or regular trial 
for misdemeanors. I speak particularly, of the ruling el- 
ders ; who are considered as the representatives of the con- 
gregation. The pastor, if obnoxious, may, undoubtedly 
be induced to remove by other means ; but not without 
the concurrence of the presbytery. The government of 
each congregation is, then, to all intents and purposes, 
aristocratical. 

From the decisions of this court an appeal may be made 
to a higher^ called '* the Presbytery ^ This is composed 
"of all the ministers, and one ruling elder, from each con- 
gregation within a certain district,'' larger or smaller, ac- 
cording to circumstances. 

The presbytery has, substantially, the same power over 
aZ/the congregations within its limits, that the church ses- 
sion has over a single congregation. 

From the decisions of this second judicatory, an appeal 
may be made to a third; called *' the SynodJ' This is 
composed of the ministers and elders of at least three pres- 
byteries. This court exercises a controlling influence and 
authority over all the presbyteries, church sessions, and 
congregations within its bounds. 

From this body an appeal may be carried up to the 
*' CiENEKAL. AosETVTRrv : " which is the highest judicatory 
of the Presbyterian church. This is tne end uC v^ontro 
versy — -or, perhaps I should s^iy — the reseriwir, into which 

all obstinate controversy finally runs ; to be disposed of as 
it best may be. 

This body is thus constituted : Every presbytery is en- 
titled to send one minister and one ruling elder ; and, if 
the presbytery embraces more than nine ministers, it may 



ADVANTAGES. 167 



Is this form Scriptural ? Other denominations classed, 

send two ministers, and an equal number of ruling elders; 
and so on ; one minister and one elder for every nine min- 
isters in any presbytery. 

The General Assembly has the same authority over the 
whole church that each of the inferior judicatories has over 
the particular portion assigned to its care. It is the bond 
of union among all the congregations. It is the general 
assembly of the Presbyterian church in the United States 
— the Presbyterian church itself. 

No one will deny that this system of church government 
is orderly and methodical ; that its movements are system- 
atic and regular: but the question at issue is — where is 
the scriptural model and authority for all this ? I go not 
into the specification of objections to this system — I will 
not dwell upon the recent developments of the workings of 
this consolidated system of church government ; but, with 
the Scriptures in his hands, I put it to any unbiassed mind 
to decide, which is the more scriptural form of church 
government, the Presbyterian or the Congregational. 

It is deemed unnecessary to go into any further 
comparison of different forms of church order and disci- 
pline. All other denominations are believed to recognize 
more or less of the general principles of government which 
have been already enumerated and may be classed under 
one or other of these great denominations, as the peculiar- 
ities of one or the other predominate. The Calvinist Bap- 
tists are thorough Congregationalists in their government. 
Indeed, they are one with us, so far as the principles of 
church polity are concerned. The Freewill Baptists, re- 
cognize a form of government, and order, substantially 
Congregational. *' Government is vested primarily in the 



168 CONGREGATIONALISM. 

Concluding remarks upon this head. 

churches, which are usually composed of such believers 
as can meet together for worship.'"^ 

The Protestant Methodists, or Reformed Methodists 
have introduced into their government the representative 
principle ; allowing the laity an equal voice with the cler- 
gy in their church judicatories. They do not recognize 
the order of bishops, as distinct from that of elders ; but, 
in most other particulars, symbolize with the Protestant 
Episcopal church, in their government. 

** The Christian Connection," maintain the strict inde- 
pendence of the churches. So do the Unitarians. 

Believing Congregationalism to be entirely scriptural, 
we are constrained to regard this form of church order 
and discipline as more correct and scriptural than any 
other, in just that proportion in which any other varies, in 
essential points, from this. And, in the maintenance of 
this opinion of our favorite model, we do not regard our- 
selves as guilty of any arrogance in relation to other sys- 
tems of church government; for, consistently with our 
principles we can do no less than to esteem our own, 
abave all others. We maintain that the Scriptures are a 
sufficient guide to all that is essential to the good order and 
correct discipline of a church of Christ. We have care- 
fully examined the Scriptures to ascertain what this order 
and discipline should be ; and have arrived at conclusions, 
w^hich these pages partially, at least, detail. If in our de- 
ductions we have not erred, then, in our conclusion we 
are correct, that of all the sy sterns of church government , 
Congregationalism is the most scriptural. And this we 

* Elder Beede, in Relig. Encyclopedia. 



ADVANTAGES. 169 



Congregationalism encourages self-government. 

conceive to be one of the advantages — and not a trifling 
one, either — which this system possesses over every other. 

2. Another advantage of Congregationalism is, that it 
encourages self -government hey ond that of any other system. 
Next to the duty oi knowing oneself, is that of governing 
oneself In proportion as you abridge men of the privi- 
lege of governing themselves, in just that degree, you en- 
courage the doctrine that men are incapable of self-gov- 
ernment ; and consequently, discourage all efforts to exer- 
cise this inalienable, and all-important right. Now the 
Congregational system of church government, beyond all 
others, encourages every man to exercise this important 
birth-right. It teaches him, that Christ has intrusted the 
management of his kingdom upon earth to the hands of 
his people ; with only certain general rules, as landmarks 
for their guidance. He who has learned from the Scrip- 
tures that Christ has committed such interests to his peo- 
ple, will not be slow to perceive, that if men are judged 
competent to manage affairs which pertain to their eternal 
interests, there is a gross inconsistency in denying them 
the right to manage the affairs o^ state y which pertain only 
to the present life. The direct tendency of this system of 
church government, then, is to a democratical form of 
state government. 

The early English Congregationalists, seem to have had 
no design upon the state, when they asserted their rights 
as Christians ; indeed, they expressly professed their cor- 
dial attachment to the monarchical and all but despotic gov- 
ernment under which they lived. And this was true of 
the Brownists, even— the pioneers of our denomination — 
who were rigid separatists from the Episcopal church, and 
often violent in their denunciations against those who up- 

15 



170 CONGREGATIONALISM. 

Congregationalism favors democracy. 

held it ; and who denied the right of governments to in- 
terfere at all with the affairs of the church. 

Penry, one of the last of the Brownists who suffered 
death for his religious sentiments, during the reign of 
Elizabeth, when accused of disloyalty, protested against 
the accusation ; declaring that the queen had a daily re- 
membrance in his prayers : and with his dying breath, sent 
the assurances of his loyalty to her majesty. Nevertheless, 
the politicians of those times were not slow to perceive the 
natural tendency of these principles of church government ; 
and could not be persuaded, that the men who claimed in- 
dependence in church matters, did not aim at the same in- 
dependence in civil afairs. Hence it was, that the per- 
secution of the Brownists, during Elizabeth's arbitrary 
reign, was even more violent than that of the Protestants 
under the bloody Mary, Elizabeth's popish predecessor. 

However it may have been with the English Indepen- 
dents, while they remained in their native land, it is very 
obvious that the Leyden church early entertained demo- 
cratical prepossessions in respect to civil government. 
How much influence their residence in Holland may 
have had in modifying their views, it is difficult to say ; 
but it is clear, that the very first act of the emigrating Pil- 
grims, in a civil capacity, was one which savored strongly 
of democracy. 

Before landing upon the rock of Plymouth, they drew 
up and subscribed an instrument, by which they covenant- 
ed and combined together, '^ into a civil body politic; to 
enact, constitute, and frame such just and equal laws and 
ordinances, acts, constitutions, and officers, from time to 
time, as should be thought most meet and convenient for 
the general good of the colony." '* This brief, but com- 



ADVANTAGES. 171 



Civil influence of Congregationalism in New England. 

prehensive constitution of civil governnient," says Pitkin, 
'* contained the elements of those forms of government pe- 
culiar to the new world." From the outset, the English 
government were jealous of the spirit of independence 
manifested by the Pilgrims ; and, to counteract this, the 
project of introducing Episcopacy , and a governor-general 
over the colonies of New England, was early entertained 
by the English court. The commissioners appointed by 
Charles II, in 1G64, to visit New England, with *^ full pow- 
er and authority to heare and receive, and to examine and 
determine, all complaints and appeales in all cases and mat- 
ters ;" or in other words to overturn the government of the 
colonies, if not found sufficiently loyal — these commission- 
ers reported of Massachusetts — ^^ Their way of government 
is Commonioealth-like ; their way of worship is rude, and 
called Congregational^^ The last word in this sen-tence 
— whether by design or not — explains the first clause. 
That the English government were prepared to believe 
this report, is evident from the fact that Lord Clarendon, 
in his draft of the plan for sending over commissioners, de- 
clared, that the colonies ^^ were already hardened into re- 
publics.'' When the struggle for civil independence actu- 
ally began in this country, it was found that New England, 
the hot bed of Congregationalism, in which, in 1760, there 
were 440,000 Congregationalists, out of 500,000 inhabi- 
tants—was ** the hot bed " of revolutionary principles too. 
And to this form of c/mrcy^ government, we unquestionably 
owe our peculiarly free and excellent forms of state gov- 
ernment.t 

* Hutchinson, Vol. I. App. No. 15, and Am. Ency., Art. New 
England 

t " Several years before the American revolution, there was, 



172 CONGREGATIONALISM. 

Congregationalism promotes general intelligence. 

To those who regard a republican form of government 
as the gift of God, and the birthright of man, it will be no 
slight recommendation of Congregationalism, that it favors, 
if it does not unavoidably lead to, this form of civil gov- 
ernment.* 

3. Another important advantage of this popular form of 
church government, is, that it promotes general intelli- 
gence beyond any other. 

As no people are fitto manage their civil affairs, unless 
intelligent and virtuous, so no body of men are qualified to 
conduct ecclesiastical affairs, who are destitute of intelli- 
gence and piety. The motive, in either case, to prepara- 
tion for self-government, is well nigh irresistible. Every 

near the house of Mr. Jefferson, in Virginia, a church which was 
governed on Congregational principles, and whose monthly meet- 
ings he often attended. Being asked, how he was pleased with 
the church government, he replied that it had struck hira with 
great force, and interested him very much ; that he considered it 
the only form of i^ure democracij that then existed in the icorld, and 
had concluded that it would be the best plan of government for 
the American colonies." See an able article on Congregationalism 
in Encyclopedia of Religious Knowledge. 

* A writer in the London Quarterly Review (Vol. XVT. pp.517, 
518), as quoted by Dr. Wisner in his address at Plymouth, 183J, 
says : ^' It soon became apparent (in the reign of Elizabeth in En- 
gland) that they (the Puritans) tended naturally toicards republi- 
canism ; for certain it is, that monarchy and Episcopacy ^ the throne 
and the altar, are much more nearly connected than writers of bad 
faith, or little reflection have sought to persuade mankind. Be- 
sides this insensible, hut natural inclination toicards democracy, 
which arises from the principles of a popular church government, 
there was another cause why the current should set in that direc- 
tion ; it was only under Commonwealths that the Puritans saw 
their beloved discipline flourish,''' 



ADVANTAGES. 173 



Same subject. 



Congregational ist is expected to take part in transacting 
the most important business that is done on earth — the 
business of the church of Christ. He recognizes his ac- 
countability to Christ for the manner in which he does the 
work assigned him. He feels — if he feels as he ought — 
that there is deep responsibility incurred by him. Acting 
under this conviction he is constrained to seek that prepar- 
ation of heart and mind which, alone, will fit him to act 
well his part as a Congregational professor. 

I would not be understood to say, that such are actually 
the feelings and practice of all who embrace this form of 
church government; for many, we have reason to fear, 
are nominal Congregationalists, who have little acquain- 
tance with the nature and operation of the principles 
which they profess; and no suitable sense of the responsi- 
bilities which they incur in transacting the momentous 
business of a Christian church. I speak not of all who 
profess this system ; but of the tendency of the system it- 
self, and, of its actual results in multitudes of instances.* 

In saying what I have of the tendencies of Congrega- 
tionalism, I would not be understood to intimate that other 
denominations do not encourage intelligence and piety 
among their members ; but this I do intend to say, that the 
more free any system of government may be, and the 
greater the responsibility laid upon men, the stronger will 
be the motive to be intelligent, in order to manage that 

* I have recently met with the remark — I know not exactly 
where — that the French nation are much less frivolous since their 
revolution than formerly. The responsibility of sustaining the 
government for which they have fought, makes them compara- 
tively grave. A sense of responsibility always makes men thouorht- 
ful, and sober-minded. 

15* 



174 CONGREGATIONALISM. 

Same subject. 

government, and to meet that responsibility. Now, as in 
no denomination so much is expected of the mass of the 
church as in ours, so in none are intelligence, and other 
suitable qualifications for church membership, so urgently 
demanded. Other forms of church government favor 
these things, just in proportion as they approach towards, 
or recede from, the standard of pure Congregationalism.* 

* In reply to a letter of inquiry, whether there were any Con- 
gregational churches, in a particular section of our country ; an 
intelligent correspondent says — '• No."^ And assigns, as a reason, 
the want of general intelligence among the people of that section 
of country. 

Congregationalism unquestionably demands a greater measure 
of religious intelligence, in the mass of the church than any other 
system of church government, '• I do sincerely think," says my 
correspondent, '• that out of New England, it is exceedingly dif- 
ficult to make Congregational churches live : and why? Because 
out of New England, there is (comparatively speaking) only here 
and there an enlightened man. He must be an elder and take care 
of the rest." 

Richard Watson, already referred to, grounds an objection to '•' a 
popular form of church government," on the supposed ignorance 
and youth and inexperience of the mass of every religious commu- 
nity. He speaks with a sort of holy horror, of ^'referring every 
decision to members and suffrages, and placing all that is good and 
venerable, and influential among the members themselves, at the 
feet of « democracy.^' Institutes, Fart IV. chap. 1. 

It is too obvious to require argument, that the very necessity for 
intelligence, will, with good men, be a strong inducement to be- 
come intelligent. And, it seems to me altogether reasonable to 
believe, that in these very communities where it is now supposed 
that the want of intelligence forbids tlie existence of Congregation- 
al churches, there would have been a vastly greater amount of re- 
ligious knowledge, if such churches had long ago been established 
among them. If the intelligence of New England, originally es- 



ADVANTAGES. 175 



To Cong, principles we owe most of our Schools and Colleges. 

Some of the legitimate effects of this system are seen in 
the efforts of the Pilgrims to establish schools and semina- 
ries of learning, as well as to plant churches and to propa- 
gate the gospel in this land of their exile; and these were 
established, mainly, as auxiliaries to their churches. 

Scarcely had these venerable men felled the forest of 
New England, when they began to provide means to en- 
sure the continuance of their churches and the stability of 
their civil government. *' Learning and religion^^ they 
wisely judged to be ** the firmest pillars of the church and 
commonioealthr Harvard college, which had previously 
existed as a high school,* was established at Cambridge 
as early as 1638, eighteen years only after the first tree 
was felled in New England. 

To Congregational principles we are indebted for most 
of the colleges of New England. From the same source 
has flowed down to us that system of common schools, 
which, notwithstanding its defects, has so long and so 
richly blessed our land and the world. t The same spirit 
has founded and endowed all the Theological Seminaries 
of New England. 

The influence of Congregationalism in establishing the- 
ological and literary Institutions at the South and West 
is well known. 

Can any man consider the facts now alluded to, with- 
out perceiving that this system of church order and disci- 
pline is preeminently favorable to general intelligence? 

tablished Congregationalism, it is equally true, that Congregation- 
alism, has preserved for New England that intelligence. 

* " In 1636 the general court gave £400 towards a public school 
at Newton." Hutchinson. 

t See Appendix, No. 6, 



176 CONGREGATIONALISM. 

Cong, best preserves the churches from general corruption. 

. 4. Another advantage of this system of church govern- 
ment and discipline is, that it presents the most efficient 
harrier to the inroads of heresy ^ and false doctrine, and 
general corruption into the churches of the Lord Jesus 
Christ, 

I am not ignorant that some persons regard Congrega- 
tionalism as the very parent and nurse of all heresy, and 
of all errors in doctrine and religious practice with which 
the country is now, or ever has been afflicted. 

The very independency of our churches, and the free- 
dom of our government, the right which our churches 
claim to choose whom they will for pastors, and to adopt 
what articles of faith, and to pursue what particular prac- 
tice they please, are regarded among the most objectiona- 
ble features of this system. That this liberty may not be 
abused, I shall not contend. That any other than a vir- 
tuous people are capable of self-government, I do not be- 
lieve. That the Congregational system of church govern- 
ment is unsuited to any but truly pious persons, I have al- 
ready asserted : for none others was it designed. But for 
these, it is admirably adapted. To such, there is no dan- 
ger of intrusting the liberty of judging and choosing for 
themselves. An unconverted, proud, ambitious, worldly 
minded church member may, it is true, do more injury in 
a Congregational church, than in any other. For men of 
this description our church government was never design- 
ed. Such men, however intelligent, have not the first, 
and most important of all qualifications for church mem- 
bership. But, let our churches be constituted and kept 
pure by discipline as they ought to be, and there is no 
danger of intrusting to them the power of electing their 



ADVANTAGES. 177 



Objection, that bad members cannot be kept out — answered. 

own officers, making their own by-laws, and regulating 
all their own affairs, under Christ. 

It may, perhaps, be said : ^' It is impossible to keep out 
unworthy members ; they are in the church now, and they 
will always be found there." It is true, this matter de- 
mands great watchfulness on the part of our churches ; 
and, after all, some unworthy members may creep in : if, 
however, the great mass of the church be sound and pious, 
there will be, under ordinary circumstances, comparative- 
ly little danger from the unsoundness of a few individuals. 
Certain it is, that there is much less danger that the ma- 
jority of a church will become unsound and heretical, 
than that a single man, or a few men, constituted govern- 
ors of the church, will swerve from the faith. Every sys- 
tem of church government, which takes the power out of 
the hands of the brethren — or the church itself — places it 
in the hands of individuals. If these are members of the 
particular church which they control, the danger to the 
church will be, in proportion to i\\e fewness of her govern- 
ors : that is to say, there will be more danger that one man 
will become unsound and heretical, than that five will ; 
and more danger that J?ye will swerve from the truth, than 
that one hundred will. And, should these governors be 
chosen by the churches themselves, the state of the case 
will not be materially altered. 

Upon this subject ecclesiastical history lifts an admoni- 
tory voice. It is notorious that when the control of the 
churches fell into the hands of synods, then the purity of 
the churches began visibly and rapidly to decline. This 
declension became more serious, as the influence of 7nani/, 
in the government of the churches diminished to a few ; 
and it became total, when ** the man of sin" mounted the 



178 CONGREGATIONALISM. 

Independency of churches a barrier against defection. 

papal throne, and claimed to be the Head of tlie Church; 
the Vicegerent of Christ ; the Infallible Interpreter of the 
mind of the Spirit, and the Unerring guide of the faithful. 

Now, inasmuch as our Congregational polity places all 
church power in the hands of the brethren of the church, 
it provides the greatest possible safeguard against the in- 
roads of heresy. 

Then, again, the independency of the churches, fur- 
nishes a further barrier against general defection from the 
faith. The more closely you connect the different com- 
munities of Christian professors for purposes of govern- 
ment, the more readily are they affected by each other. 
Bring these associated communities under the government 
of one man, or of a few men, and you increase the danger 
of corruption in the whole mass, in proportion to the inti- 
macy of the association and the influence and power of its 
governors. JBut, should a Congregational church become 
heretical in its faith and erroneous in its practice, it will 
not necessarily affect sister churches. It will not, except 
by the force of bad example. Each church standing in- 
dependently of every other, so far as its internal manage- 
ment is concerned, has the means of defence in its own 
hands. It can shut the door ; and no man can open it. 

Then, in respect to its teachers this system furnishes as 
complete a barrier against false and dangerous doctrine, 
as it is possible to raise. It recognizes no man's right to 
send to a church a preacher, or to place over it a pastor. 
We know no metropolitan — no general or yearly confer- 
ence having authority to say to this man, go ; and to an- 
other come — no presbytery to tell us whether we may, or 
may not call a pastor. Each church judges and chooses 
for itself. Every brother in the church has a perfect right 



ADVANTAGES. 179 



Responsibility of* pastors, another barrier. 



to object to the call of a pastor; and every man's vote has 
equal influence in an election. The whole church being 
constituted judges and being qualified by intelligence and 
piety to act their parts, the danger of being imposed upon 
by an unsuitable man, is comparatively small ; especially if 
the scrupulous care of our fathers in trying their candidates 
for settlement be imitated by their sons.* 

But, should a pastor prove an unsound and dangerous 
man, his influence does not necessarily affect any church 
but his own : and this has the power to discipline the of- 
fender ; and thus bring him to repentance for his errors, or 
at least to make known his true character, and thus im- 
pair his ability to injure others. 

Thus does Congregationalism protect the churches from 
heresy and error. Thus does it provide a remedy, in case 
all previous caution should fail, for the extirpation of every- 
thing false and dangerous. 

It is not denied, that notwithstanding all, errors in doc- 
trine and practice, have crept into our churches. And in- 
to what denomination of professing Christians have they 
not gone ? Who — what — can guard effectually against the 
depravity and deceitfulness of human nature? A Judas 
was among ** the twelve.'' A Simon Magus, and ''damna- 
ble heresies" corrupted the apostolic churches. Congre- 
gationalists claim not entire exemption from error. But, 
who shall cast the first stone at us ? Shall the church of 
Rome ? We point her to '' the mark of the beast " upon 
her forehead. Shall the high-church Episcopacy of Eng- 
land ? We beg her to stop long enough to reflect on the 

'^ It was not uncommon for candidates for settlement to be on tri- 
al for several months, ])efore they received a call Our fathers had 
no fellowship with the touch- and- take system of modern days. 



180 CONGREGATIONALISM. 

All systems, more or less exposed to heresy. 

Arminianism of Laud's administration, and the rapid strides 
which she made towards popery itself during his reign. 
Or if she prefer something of later date, we point to the ad- 
mitted diversity of religious sentiment which now exists 
among her clergy ; and this, too, upon fundamental points, 
in spite of her liturgy, and creed, and subscriptions, and 
test oaths. Shall the Protestant Episcopal church of this 
country, claim greater purity ? Will it be denied, that 
even in this country, the line is becoming more and more 
distinct between high-church and low-church ? — that it 
is not uncommon even now% to designate their clergy as 
evangelical or Arminian ? 

The very extensive prevalence of Arianism and Unita- 
rianism among the Presbyterians of England, and the di- 
versity of sentiment w^hich prevails in the Presbyterian 
church of the United States, prove the entire possibility of 
** grievous wolves" entering the Presbyterian fold, high as 
are its walls, guarded as are its entrances. 

While, therefore, we claim not for our system of church 
order and discipline, that it is a complete defence from er- 
ror, to which all denominations are more or less exposed, 
— we confidently believe that the Congregational churches 
of Great Britain and America will bear a favorable com- 
parison, in point of purity, with those of any other denomi- 
nation in either country. 

It would be easy to swell this list of advantages of Con- 
gregationalism. The simplicity of its organization, and 
the directness and efficiency of its operations, might be 
dwelt upon ; the absence of motives to pride and worldly 
ambition, which characterizes this organization ; the mo- 
tives to diligence and activity which it suggests to its cler- 
gy ; and, above all, the powerful tendency of the system 
to make men truly pious, might be urged. 



ADVANTAGES. 181 



Conclusion— Pres. Oaks's commendation of Cong. 

These, and other topics, might be discussed, perhaps, 
with advantage to readers — certainly with pleasure to the 
writer ; but he has already far exceeded his intended 
limits; and, if anything like a just estimate of the system 
advocated in these pages, has been expressed, there can 
be no occasion to say more, to commend to the regard, to 
the confidence, to the love of the descendants of the Pil- 
grims of New England, a system which their fathers 
considered as essential to the highest welfare of their pos- 
terity, to the promotion of holiness in the land, and to the 
advancement of the Divine glory in the world. 

I know not that I can better conclude this commenda- 
tion of New England Congregationalism, than by quoting 
the words of the learned and pioos Oaks, president of 
Harvard College from 1675 to 1681. In an election ser- 
mon he says : '* Consider what will be the end of receding 
or making a defection from the way of church government 
established among us. I profess, I look upon the discovery 
and settlement of the Congregational way, as the boon, 
the gratuity, the largess of Divine bounty, which the Lord 
graciously bestowed on his people, that followed Him into 
this wilderness ; and a great part of the blessing on the 
head o^ Joseph, and of them who were separate from their 
brethren. These good people that came over, showed 
more love, zeal, and affectionate desire o^ communion with 
God in pure worship and ordinances, and did more in order 
to it than others; and the Lord did more for them, than 
for any people in the world, in showing them the pattern 
of His house, and the true scriptural way of church gov- 
ernment and administrations. God was certainly in a 
more than ordinary way of favor present with his servants 
in laying of our foundations, and in settling the way of 

16 



182 CONGREGATIONALISM. 

Pres. Oaks's commendation of Congregationalism. 

church order according to the will and appointment of 
Christ. Consider what will be the sad issue of revolting 
from the way fixed upon, to one extreme or to another, 
whether it be to Preshyterianism or Brownism ; as for the 
Presbyterians f it must be acknowledged that there are 
among them, as pious, learned, sober, orthodox men, as 
the world affords; and that there is as much of the power 
of godliness among that party, and of the spirit of the good 
old Puritans, as among any people in the world. And 
for their way of church government, it must be confessed, 
that in the day of it, it was a very considerable step to 
reformation. The reformation in king Edward's days was 
then a blessed work. 

*' And the reformation of Geneva and Scotland was then 
a large step, and in many respects purer than the other. 
And for my part, I fully believe that the Congregational 
loay far exceeds both, and is the highest step which has 
been taken towards reformation, and for the substance of it, 
it is the very same way that was established and practised 
in the primitive times, according to the institution of Jesus 
Christ.'' * 

* Magnalia, Vol. II. pp. 64, 65 (ed. 1820). 



APPENDIX 



In the forms of letters and votes, etc. given in the following pa- 
ges, 1 shall not, of course, be understood as settling the precise 
form in any given case ; or, as intimating that a hundred other 
modes of expression, etc. may not be equally proper. But, having 
had occasion to know that intelligent church members are often 
at a loss how to express themselves suitably in communications of 
this description, I have thought that some brief forms would be 
acceptable, as guides to the general style, etc. of these communi- 
cations. I have studied brevity for obvious reasons : should any 
judge these forms too skeleton-like, they can clothe them to their 
taste. 



APPENDIX 



No. 1. 

LETTER MISSIVE FROM A COMMITTEE OF PERSONS WISHING 
TO BE ORGANIZED INTO A CONGREGATIONAL CHURCH. 

, January 1, 1840. 

To the Congregational Church of Christ in A, 

Reverend and Beloved, 

Whereas the Great Head of the Church has disposed a 
number of persons in the town of B. to unite together for 
public worship and the celebration of religious ordinances, 
under a Congregational form of church government, the 
undersigned, in behalf of their brethren, respectfully so- 
licit your attendance, by your Rev. pastor and a delegate, 

at the house of , on the first day of February, at ten 

o'clock, A. M., to take into consideration the propriety of 
organizing us into a church of Christ; and, should such a 
step be deemed expedient, to assist in the appropriate ser- 
vices. 

Wishing you grace, mercy, and peace, from God the 
Father and our Lord Jesus Christ, we subscribe ourselves 
Yours in the gospel. 



} 



_ \ Committee of 
Arrangements^ 



No. 2. 

CALL FR031 A CHURCH TO A PASTOR-ELECT. 

To Mr.* [or, the Rev. Mr. ]. 

The undersigned, a committee of the Congregational 

* If the pastor-elect has not been ordained, it is proper to ad- 
dress him as Mr. and not Rev. 

16* 



186 At»PENDIl:, 

church of Christ in would respectfully submit to 

your consideration the following votes of the church : 

At a regular meeting of the Congregational church in 
on the second day of Dec. 

Voted, That the members of this church are entirely 
satisfied with the piety, orthodoxy, and ministerial qualifi- 
cations of Mr. [or Rev. Mr. as the case may be]. 

[The state of the votes should be given, whether unani- 
mously, or by what majority.] 

Voted, That Mr. be invited to become the pas- 
tor and teacher of this church. 

Voted, That brethren A, B, and C, be a committee to 

communicate these votes to Mr. and to make other 

arrangements which may be necessary to carry out the 
wishes of the church in relation to the premises.^ 

Signed, I. D., Moderator. 

K. E., Clerk. 

The committee are happy to say, that an entire unanimi- 
ty of feeling [or as the case may be] prevails in the parish, 
in reference to your settlement among us. The doings 
of the society will accompany this communication. 

And now, dear sir, permit us personally, and in behalf 
of the church which we represent, to express our earnest 
desire that you will accept of our invitation to the pastoral 
office among us ; and name an early day for the ordination 
services. 

Praying that God would guide you to a favorable de- 
cision, we subscribe ourselves, in behalf of the church, 
Your brethren in Christ, 

I Committee of 

i the Church, 

, Dec, 5, 1839. 

* The other things referred to here, are the calling of a parish or 
society meeting, for the purpose of concurring with the church, 
and fixing the salary, etc. 

It would be equally proper, perhaps, to have the church vote 
'•' a call'' to the candidate, embodying the substance of the votes, 
and statements of the committee. 



APPENDIX. 187 

No. 3. 

F , March 1, 1840. 



The church of Christ in F to the church of Christ 

in G , Sendeth Greeting. 

Whereas the Great Head of the church hath kindly 
united the hearts of this church, and the congregation 
statedly worshipping with us, in the choice of Mr. [or Rev. 
as the case may be] for our pastor and teacher, and he has 
accepted our invitation to settle with us in the gospel min- 
istry, and suitable provision has been made for his tempo- 
ral support, we affectionately solicit your attendance, by 

pastor and delegate, at the house of Mr. , on the 

first day of April next, at two o'clock in the afternoon, to 
assist in the examination of the candidate; and, if judged 
proper, in the ordination services. 

May grace, mercy, and peace be multiplied unto you all, 

Your brethren in Christ, 



I 



Committee of 
the Church. 



The other churches invited to sit in council, are 

[here name them.] 

Rev. Mr. and delegate will please call upon Mr. 

for entertainment. 



No. 4. 

LETTER OF INTRODUCTION. 

To whom it may concern. 

This may certify, that the bearer, Mr. is a 

member, in regular standing, of the Congregational church 

in . Expecting to be absent from us for some months, 

and desiring Christian intercourse during his absence, he 
has requested a letter of introduction to any church of 
Christ with whom he may wish to commune ; he is there- 



188 APPENDIX. 

fore hereby affectionately recommended to the occasional 
communion and fellowship of all who love our Lord Jesus 
Christ. 

^ , Pastor ufthe Cong. Chli. 

[or, Cleric^ as the case may be.] 

[This sort of letter does not require a vote of the church. 
The pastor, or moderator, or stated clerk, if the church 
have no pastor, may give the introductory letter. No 
member should leave the place of his residence for any 
considerable number of weeks, without taking such a letter.] 



No. 5. 

LETTER OF DISMISSION AND RECOMMENDATION. 

The Congregational Chvrch in , to the Congrega- 
tional Church in . 

Reverend and Beloved, 

The bearer, , a member of this church, in 

regular standing, having requested a letter of dismission 
and recommendation to you, the church have voted the 
same. When received by you, his particular relation to us 
will be considered at an end. 

Wishing you grace, mercy, and peace, 

We are yours in the Lord, in behalf of the church, 

, Pastor. 

, Church Clerk, 



May 5, 18- 



No. 6. 
Note to page 175. 

In illustration of the influence of Congregationalism in 
promoting general intelligence, by the establishment of 
schools and seminaries of learning, I will quote some par- 
agraphs from Pitkin's '' Civil and Political Hist, of U. S." 
I prefer to give his own language for obvious reasons. 

** Primary schools" says he, '' first commenced in New 



APPENDIX. 189 

England. Aware of the importance and necessity of in- 
formation among the people, in order to secure and per- 
petuate their liberties, the legislators of New England, at 
an early period made provision for instructing all in the 
first rudiments of learning. In this, the clergy, who were 
not less distinguished for their literature than their piety, 
cordially cooperated. In making this provision, for the 
general and early education of their children, their views 
were not limited to the single object, though an important 
one, of making them better men and better citizens, but 
what was justly deemed by them, of infinitely more impor- 
tance — better Christians. * * 

*^ Schools for general education were established in Bos- 
ton, in 1635, by the inhabitants of that town ; and in 
1647, the legislature of Massachusetts declared, by a gen- 
eral law, *that every township with fifty families should 
provide a school, where children may be taught to read 
and write ; and that every township of 100 families, should 
provide a grammar school where youth could be fitted for 
the University.' This law was substantially adopted in 
the code of laws established by the colony of Connecticut, 
in 1650, with a preamble, declaring, in the quaint lan- 
guage of the day, that, ' It being one chief object of that 
old deceiver, Satan, to keep men from the knowledge of 
the Scriptures, as in former times, keeping them in an un- 
known tongue, so in these latter times, by persuading them 
from the use of tongues, so that at least, the true sense 
of the original^ might be clouded by false glosses of saint- 
seeming deceivers ; and that learning may not be bu- 
ried in the graves of our forefathers in church and com- 
monwealth,' etc. 

**In the system of New Haven colonial laws, published in 
1656, it is ordered, " that the deputy for the particular 
court, in each plantation in this jurisdiction, for the time 
being, or where there are no such deputies, the constables 
and other officers in public trust, shall, from time to time, 
have a vigilant eye on their brethren and neighbors, with- 
in the limits of said plantations, that all parents and mas- 
ters do duly endeavor, either by their own ability or labor, 
or by improving such school-masters or other helps and 
means, as the plantation doth afford, or the family may 



190 APPENDIX. 

conveniently provide, that all their children and apprenti- 
ces, as they are capable, may, through God's blessing, ob- 
tain, at least, so much as to be able to read the Scriptures 
and other good and profitable books in the English tongue, 
being their native language, etc." 

'*In 1663, it was proposed by the court of Plymouth 
colony, to the several towns within that jurisdiction, as a 
thing that they ought to take into their serious considera- 
tion, that some course may be taken, that in every town 
there may be a school-master set up, to train up children 
to reading and writing. 

*' These laws laid the foundation of the system of free 
schools in New England." Vol. I. pp. 151, 152. 

In estimating the influence of Congregationalism in pro- 
moting general intelligence, let it be borne in mind that 
these laws were emphatically Congregational — that near- 
ly every man concerned in the formation and execution of 
them, was a decided Congregationalist. No man can con- 
sider these facts without perceiving that the influence of 
this system of church government is to promote intelli- 
gence and piety. 



No. 7. 
Note to page 137. 

It may be proper to apprize the reader, who is not al- 
ready familiar with the fact, — that those churches and 
ministers who adopt the consociational system, generally 
deny the right of a church to discipline its pastor. By 
**the consociational system," I mean that which is devel- 
oped in the " Saybrook Articles." 

The Kev. Mr. Mitchell (an advocate of that system) in 
his " Guide to the Principles and Practices of the Congre- 
gational churches of New England" (p. 236), says : '' A 
church would, in most cases, find it a most embarrassing 
and unsafe business to undertake the discipline of its min- 
ister. It is wisely relieved from such a duty." And 
again (p. 235, note) : *^ I do not see how a church in such 
circumstances (that is, * in case its pastor becomes hereti- 



APPENDIX. 191 

cal or scandalous,') or at least in certain supposable cir- 
cumstances, can act in its collective capacity at all. Who 
is to cowrewe the church? and who is to preside? The 
pastor may refuse to convene it; and if it do convene, 
may claim to act as its moderator by virtue of his office, 
[Cam. Plat. Chap. X. § 8J and in that capacity, if he be 
a bad man, may effectually embarrass its proceedings." 

It may be replied to these objections ; that there is 
scarcely any end to the difficulties which '^ a bad man,'' 
whether he be a minister or layman, may throw in the 
way of church discipline. It is in vain to think of guard- 
ing against all *' supposable'^ difficulties. A minister bad 
enough, or mad enough, to insist u})on embarrassing and 
interrupting the orderly proceedings of a church, under 
such circumstances, would expose himself to legal process, 
for disturbincp a relictions meeting ; and a church would 
be justified in having him arrested, and put under bonds 
for his good behavior, while they proceeded, under the 
moderatorship of the senior deacon, to examine the char- 
ges against their pastor. And this would be no invasion 
of the pastor's rights ; for, so soon as a regular charge 
against a pastor is laid before a church, and the church 
vote to examine that charge, their pastor, is, vii^tualhj, sus- 
pended from the exercise of his pastoral office ; and his 
right to moderate the church for the time being, is trans- 
ferred to one of the deacons. 

Connected with this question, respecting the right and 
power of a Congregational church to discipline its pastor, 
is another, namely : Ought a minister to be a member of the 
church of which he is pastor ? Those who deny the disci- 
plinary authority of a church over a pastor, take of course, 
in order to be consistent, the negative of the question. 
Mr. Mitchell says (p. 237) : '* It is insisted on by some, 
that a minister shall be a member of the church of which 
he is the pastor ; and subject, ' like any other member,' to 
its watch and discipline. But neither the reasons, nor the 
passages from Scripture, which are adduced in support of 
the position, are satisfactory ; and by the great majority of 
the denomination it is not, I believe, admitted." Again 
(p. 238) : ** It seems inconsistent with the relations the pas- 
tor sustains to the church, as one whom the Holy Ghost 



192 APPENDIX. 

hath made its overseer, and with the respect which is re- 
quired to be paid to him for his office sake, that he should 
be subject to its watch and oversight in the same manner 
as any other member.'^ And ag:iin (p. 241): *' Leave a 
minister to the watch and discipline of his peers. This is 
the common privilege of the brotherhood, and ought to be 
his.'' 

The unsettled state of everything connected with the 
pastoral office, for a few years past, has, undoubtedly, intro- 
duced irregularities into the practice of our denomination 
upon this point, as well as upon many others. In most 
cases, the pastoral connection is now formed with the un- 
derstanding that it will be short-lived. A stipulation is 
often made, that the connection may be dissolved, by either 
party — the church or the pastor — giving the other, three 
months' notice. In other cases, a settlement is made for 
a stipulated number of years — five, being a favorite num- 
ber. The system of rotation, has been pretty thoroughly 
introduced into the pastoral office. Our pastors have be- 
come travelling preachers, circuit-riders. In the county 
where the writer of this is located, there are thirty-one 
Congregational churches. A settlement of ten years, has 
given him the painful opportunity of witnessing overturns 
in ttoenty-nine, of these thirty-one churches. There is but 
one church in the county besides his own, which has not 
changed pastors during the time, and many of them rc- 
peatedly. Now, if this is a specimen of the state of things 
in our churches generally, can we wonder that the prac- 
tice of our denomination should be opposed to the admis- 
sion of ministers as members of the churches of which they 
are pastors ? In this unsettled state of things, it is natural 
that our churches should be inattentive to the church- 
membership of their pastors ; and as natural for our pas- 
tors to wish to retain their connection with the churches 
with which they originally united by profession. 

But it was not always so in New England; and our 
principles, as well as the early practice of our churches, 
are diametrically opposed to this innovation. 

And, it is believed, that even now, the pastors of our 
best regulated and most stable Congregational churches, 
out of Connecticut, will be found to be members of their 



APPENDIX. 193 

own churches. And what is there in this relation incon- 
sistent with the " respect which is required to be paid to a 
pastor for his office sake ?" Nothing more than in the ac- 
countability of a presiding officer of a legislative assembly, 
to the rules of that body. As church members, minis- 
ters and laymen are on equal footing; they are alike ac- 
countable to the laws of Christ's kingdom. The adminis- 
tration of these laws is intrusted to the church, as such ; 
and not to any other association of men, however wise or 
good. A church has no more right to delegate the duty 
of disciplining any of its members to other hands, than it 
has, to delegate to others the duty of praying, or loving 
God. 

Prof Upham, in his '* Ratio Disciplinae," (p. 167) says : 
** It is settled, both in principle and practice, that the min- 
ister is accountable to his church ; and in tlie first place, 
in vii'tue of his church membership. 

*' According to Congregational usage, no person be- 
comes and remains the minister [pastor?] of a church, 
without also transferrino^ his relationship and becomino" a 
member of the same. The reasons of this are various ; 
but one undoubtedly is, that he may feel himself subject 
to the needful restraint of its watch and discipline." 

Mr. Mitchell intimates that Prof. Upham has been ^^ mis- 
led by some of the early writers, whom he consulted." 
If so, the soundest and most learned writers on this sub- 
ject are unsafe guides. 

The Cambridge Platform, '' Cotton's Way of the church- 
es in New England," '' Cotton's Book of the Keys," '' Ma- 
ther's Apology," and ^' Mather's Ratio Disciplinae," all 
maintain this doctrine. Mather's words are : ** When a 
pastor has fallen into scandal, the brethren that are ac- 
quainted with it proceed, as they vwuld with another brother 
in such cases ; only with more special terms of respect and 
repetition of addresses, as the relation of a father may 
call for." 

The Cambridge Platform, Chap. 10. § 6, speaking of 
an incorrigibly offending elder, says : ^' as the church had 
power to call him to office so they have power according 
to order (the council of the churches, where it may be 
had, directing thereto) to remove him from his office : and 

17 



194 APPENDIX. 

being now but a member, in case he add contumacy to his 
sin, the church that had power to receive him into their 
felloicship, hath also the same power to cast him out, that 
they have concerning any other member." 

It is an important principle of Congregationalism that 
the call of the church, and the acceptance of the same by 
the pastors elect, constitute the pastoral relation to any par- 
ticular church. The ordination is only the induction into 
office of the individual, who, by virtue of his election, is 
entitled to that office. 

In chap. 9. § 2, of the Platform, we read : *'This ordi- 
nation we account nothing else but the solemn putting of 
a man into his place and office in the church, whereunto 
he had right before by election ; being like the installing 
of a magistrate in the commonwealth,^' etc. 

Cotton Mather, in speaking of the doctrines of the fa- 
thers of New England, says : " They reckoned not ordi- 
nation to be essential unto the vocation of a minister, any 
more than coronation to the being of a king ; but that it is 
only a consequent and convenient adjunct of his vocation 
and a solemn acknowledgement of it with an useful and 
proper benediction o^ him in it." Magnalia, Vol. II. p. 208. 

The principle here recognized puts the power of disci- 
pline into the hands of the church — and this is clearly the 
right of the church ; no other body has been invested with 
power by Christ to open and shut the doors of the church 
— to discipline offenders against the laws of his kingdom. 
In chap. 8. § 7 of the Platform it is said : *^If the church 
have power to choose their officers, and ministers, thexi, in 
case of manifest unworthiness and delinquency, they have 
power also to depose them : for to open and shut, to choose 
and refuse, to constitute in office and remove from office, 
are acts belonging to the same power." Speaking of the 
power and right of a church to discipline, and even depose 
its pastor, the learned and excellent Samuel Mather, in 
his Apology, etc. says : *' It is entirely jz^5^ and reasonable, 
that particular churches should have this power: For they 
are ecclesiastical societies confederate, that is to say, they 
are churches, before they have officers, and even without 
them : And, although they may be in such a state as this, 
yet even then a subordinate ecclesiastical power is under 



APPENDIX. 195 

our Lord Jesus Christ, and by Him delegated unto 
them : so that, having the nature and essence of a church 
as they surely have, they may act as such: and, as it is 
natural to all societies and bodies whatsoever to preserve 
themselves, the churches 0/ Christ also are doubtless /wr- 
nished loith sufficient power for their own preservation and 
comfortable subsistence. It follows, therefore, that, if the 
elder of a particular church should be found guilty of mal- 
administration and break in upon the known and funda- 
mental privileges which every Christian society has in com- 
mon with other societies, that particular church may and 
ought, from a sacred regard to the law o^ self-preservation, 
to depose such an arbitrary and, tyrannical elder, if upon 
their admonitions he do not repent and give them satisfac- 
tion. 

** Nor indeed can it well be disputed, that the churches 
in the days of primitive Christianity were possessed of this 
most valuable right and privilege; when there are such 
testimonies in the ancient approved writers, which fully 
demonstrate it. 

** It is as clear as the light from that deservedly prized re- 
main of antiquity, Clement's first Epistle to the Corinthi- 
ans, which is worthy of frequent citations from it, that the 
church of Corinth at that time^ had, and exercised this priv' 
ilege: For, he says to them in that epistle, ' We perceive 
that ye have removed some, who have performed their office 
well from the ministry which they ivere thought to deserve, 
as having no fault to be found with them : Ye are too con- 
tentious, brethren^ and too hot about these things which ap- 
pertain to salvation,^ Now, is it not very plain from these 
passages, that the Corinthians had deposed and laid aside 
their ministers, merely because in lesser or indisputable points 
their judgments did not please them 1 'Tis true the good 
Clement blames them, and it must be confessed that they 
deserved to be blamed, for casting off those persons, who 
had holily and unblamably performed the duties of their 
Episcopacy : But Clement never twits or blames them 
at all for exercising a power which did not belong to them : 
no, far from it : All that he faults them for, and indeed 
all that can be objected against them is, that they exercised 



196 APPENDIX. 

the power ^ of which they were possessed, in an irregular 
manner, lolien the occasion did not require it. 

** And it is also certain, that the particular churches of 
our Lord Jesus Christ, enjoyed this privilege, at least, 
until the two hundred and fifty-eighth year after Christ : 
For, in that year, a Synod convened, in which Cyprian pre- 
sided : And that Synod approved and commended the 
proceedings of some churches, who had deposed their bish- 
ops, upon the application of those churches to the synod in 
order to obtain their opinion concerning their conduct. 
As for Cyprian's own judgment in this matter, it may ea- 
sily be seen by reading some of his epistles : For, in one 
of his epistles, he expressly acknowledges, that in his time 
the people had the poiocr, as of choosing worthy ministers^ 
so likewise of refusing atid casting ofi those 7vho ivere not 
so ; and in another epistle, he affirms, that this poioer be- 
longs to the church, and that it was given to the church hy 
divine authority. And the learned Grig en, was of the 
same mind : For he freely declared to his people, ^ If I 
seem to you to he a right hand, and am called a Presbyter 
and seem to preach the word of God ; yet if I shall do any- 
thing contrary to ecclesiastical discipline and the rule of 
the gospel, so that I give scandal or offence to the church, let 
the whole church conspire and with one consent cut me of, 
altho^ I am their right handJ And this right and liberty 
of the brethren for which we plead, is so fully represented 
by Cyprian, and so strongly proved to belong to them from 
passages which he urges out of the old and new Testament, 
that I shall refer you unto him : In the meantime I can- 
not but transcribe a few sentences from him. ^ For this 
caused says he, ' the people obedient to the commands of 
the Lord, and fearing God, ought to separate themselves 
from a wicked bishop : For they principally have the pow- 
er of choosing worthy priests and rejecting the unworthy, 
which comes from divine authority J^ Nor, may I omit the 
testimony of the prodigiously learned Grotius, with refer- 
ence to this right of the people in the early ages of Chris- 
tianity : Now he testifies, that it ivas not only the right of 
the people to flee and avoid an unfaithful pastor, but that 
such a pastor by virtue of the sentence against him lost his 



APPENDIX. 197 

pastoral rigid, and tohatsoever of i\i?ii kind was once as- 
cribed unto liim. 

** To conclude ; as Jesus Christ has made these church- 
es free in this liberty, it is to be hoped, that they will stand 
fast in it, as occasion shall require, nor suffer their pas- 
tors under their mal-administrations to deprive them of 
it." See Mather's '* Apology for the Liberties of the 
Churches of New England," pp. 81—85. 

If it be objected, that the authorities cited are ancient, 
and that modern Congregationalists have adopted different 
views and practice ; I beg leave to refer to a sermon pub- 
lished in 1826 by that close reasoner and consistent Con- 
gregationalist, Dr. Emmons, entitled " The Platform of 
Ecclesiastical Government, established by the Lord Jesus 
Christ." At page 16th he says : ^' If every church be 
formed by confederation, and has an independent right to 
exercise all ecclesiastical power, [as he had before shown] 
then they have a right to dismiss their own minister, when- 
ever they judge he has forfeited his ministerial character. 
Those who have a right to put into office, have a right to 
put out of office. The church either puts their ministers 
into office, or delegates power to a neighboring minister to 
do it for them, which is the same thing as doing it them- 
selves. Therefore, as neighboring ministers could not 
place a pastor over them without their consent; so they 
[the neighboring ministers] cannot put away or dismiss 
their pastor without their consent. J'he voice of the church 
must always be had in every act of discipline. Now, if a 
council cannot dismiss a minister without the consent of 
the church, then it clearly appears, that the right of dis- 
mission belongs solely to the church, who may dismiss 
their minister without the advice, or contrary to the ad- 
vice of a council, if they think he has forfeited his minis- 
terial character ; but not otherwise." 

None who know Dr. Emmons— and who is there that 
does not know him by reputation, at least — will question 
his competency to give an opinion of what is essential to 
sound Congregationalism. Throughout his discourse he 
insists that all ecclesiastical power is vested in each duly 
constituted church, by Jesus Christ, the head of the 
church. The church is the ultimate appeal in all cases of 

17* 



198 APPENDIX. 

discipline, and has an undoubted right to perform all ne- 
cessary acts of discipline. ** It is at the option and dis- 
cretion of any particular church, whether they shall, or 
shall not ask counsel in any case of church discipline, and 
if they do ask counsel of others, their advice is only advi- 
sory, which they have a right to accept or reject." Dis. pp. 
15, 16. 

The above extracts go to show that the doctrine main- 
tained in these pages, has the countenance of one of the 
most distinguished Congregational divines of modern days; 
as well as the support of ancient authorities. 

If we may erect a distinct tribunal to try ministers, we 
need but one step more and the power of disciplining 
any members is taken from the church. Every minister 
must be either a member of the church of which he is pas- 
tor, or of some other church : To that church of which 
he is a member he is amenable; and to the discipline 
of that church he is subject, just as much as any other 
member; otherwise, we have the anomaly of a church, 
professing to believe itself empowered to discipline its 
members, having within its bosom one, at least, over whom 
it has no disciplinary power. As a church member every 
minister stands on precisely the same ground as every 
other member does ; he is amenable to the same laws; 
and his official character cannot, will not shield him. As 
a church member he has no rights or immunities which 
other members have not. His superiority over the church 
is official merely, — he is chief among equals. 

It is objected that every man should be tried by his 
^^ peers. '^ 1^ pastors are to be tried by their '^ peers, ^^ by 
w^hom are the deacons to be tried ? have not they the same 
claim to exemption from church jurisdiction that the other 
officers of the church have? 

A difficulty in disciplining a pastor has been raised, on 
the ground that he is, ex-officio, moderator of the church ; 
and, that it is his duty to convene the church, which he 
may refuse to do for the purpose of disciplining himself 
It is likewise objected that, as moderator, he may throw 
serious difficulties in the way of the church when together. 
It is obvious that the same objections lie against all at- 



APPENDIX. 199 

tempts to discipline a senior deacon, who, in the absence 
of a pastor, would be, ex-officio, moderator of the church. 

If it be further objected, that the church is much more 
liable to be swayed by prejudice, than an association of 
clergymen : it may be answered, that a pastor may have 
the advice of a council, if he desire it ; and has, therefore, 
as complete protection from injury as any of his lay breth- 
ren, and more than this he cannot reasonably ask. 

Sound Congregational principles and practice are deci- 
dedly opposed to the doctrine that, a pastor should not be a 
member of the church over which he presides, and should 
be free from the disciplinary authority of that church. I 
am aware that many excellent men are agreed with Mr. 
Mitchell in his views of these matters ; and that the prac- 
tice of some, at least, of the churches of Connecticut, with 
which Mr. M. was formerly connected, is in accordance 
with his views ; nevertheless I am constrained to regard 
this practice as a deviation from primitive Congregation- 
alism, as uncalled for, as it is unsafe. It seems to me to 
be one step towards those evils to which the plan of con- 
sociation, and the establishment of permanent and author- 
itative councils directly lead. I regret to say, that this ap- 
pears not to be the only particular in which the hearts of 
some of the children are turned from their fathers, — in 
which some modern Congregationalists (so called) have 
deviated from those principles of which Cotton Mather 
speaks, when he says : ^^ 1 shall count my country lost, in 
the loss of the primitive principles, and the primitive prac- 
tices, upon ivhich it was at first established,^' 

I will only add a single remark to this long note. The 
membership relation of a pastor to his church, has been 
considered too much in the light of a subjection of the 
pastor to '* impertinent annoyances of weak, or officious 
and ill-disposed brethren." No pastor, let his relation to his 
church and people be what it may, can avoid these annoy- 
ances. There is, however, another light in which I love 
to contemplate the relation of a pastor to his church, as a 
church member, and that is, in the light of a privilege. 
Is it not a privilege to be under the watch and care of a 
church, which, like the beasts seen by John, is '* full of 
eyes before and behind," which may watch for our safety^ 



200 APPENDIX. 

and not merely for our halting 1 Has Jesus Christ, con- 
descended to make himself like one of us— to become our 
elder brother— th?ii he might create a new bond of attach- 
ment, and encourage greater familiarity with him ? and 
shall we, his servants, put ourselves upon our official dig- 
nity, and claim exemption from that brotherly relation to 
our churches, which, while it will exempt us from the dis- 
cipline of these churches, will deprive us also of that fel- 
lowship and sympathy which should exist among all the 
members of the body ? Surely, if it be a privilege for ani/ 
one to be a church member, it is for a pastor. And long 
may it be, ere it shall be regarded generally, by our church- 
es, as ** the true doctrine, that a minister, by virtue of his 
ordination, ceases to be a church member ant/ where.^^ 
Mitchell, p. 240, note. 



No. 8. 

RESPONSIBILITY OF THE NEW ENGLAND CHURCHES. 

The facts and arguments presented in the preceding pa- 
ges have often suggested to the writer's mind, serious re- 
flections on the duties and responsibilities of Congrega- 
tional churches. But a desire to compress, as much as 
possible, the contents of this volume, has deterred him 
from making those practical, religious applications to his 
brethren which he desired. With all his zeal for Con- 
gregationalism, God is the writer's witness, that he has a 
higher end in view than the promotion of a party — the tri- 
umph of a religious sect or denomination. It would, in- 
deed, rejoice his heart to see Congregationalism — that 
simple, scriptural form of church order — every where flour- 
ishing ; not, however — if he knows his own heart — that 
his favorite denomination might become dominant ; but 
that the system of church order which is best adapted to 
promote the glory of God might have " free course, and be 
glorified." 

The writer avails himself of a few vacant pages in the 



APPENDIX. 201 

last form of the appendix, to introduce an eloquent appeal 
to the New England churches, from the pen of Rev. Leon- 
ard Bacon, of New Haven, Conn. It is extracted from the 
8th chapter of his excellent little work, entitled " Church 
Manual.'^ 

*' Responsibility of the New England Churches. My 
design, then, will be sufficiently understood when I say, 
that I propose to illustrate the special responsibility of the 
churches of New England. I wish to show in what pecu- 
liar position these churches stand, and what peculiar ad- 
vantages they enjoy in respect to the advancement of the 
kingdom of God on earth. The subject, you see at once, 
is one which a volume could not exhaust, and which there- 
fore can be only imperfectly and rapidly surveyed within 
these limits. 

** Our first remark, then, respecting the responsibility 
of our churches, is, — they are eminently free — peculiarly 
exempt from all external restraints upon their activity and 
usefulness. That is, there is nothing to hinder them from 
exerting their powers and capabilities to the uttermost. 
The way is open for them to do all the good they can. 

*' In most other countries, Christians and churches find 
themselves shut up and hemmed in on every side, by the 
jurisdiction of the government over religion and all reli- 
gious institutions. They find that they can undertake no 
benevolent enterprise — they cannot set up a college or a 
theological seminary — they cannot print a tract — they 
cannot carry on a Sabbath School — they cannot give away 
a Bible perhaps — without leave first had from an arbitra- 
ry and jealous government. But with us the right of eve- 
ry man to use his time, his personal exertions, and his 
property, as he pleases, for the promotion and diffusion of 
his own religious principles, for the conversion of his neigh- 
bors and of the whole world to his own faith ; and the 
right of every man to associate with others for the prose- 
cution of a common religious or philanthropic enterprise — 
are reckoned as among the inalienable rights of human 
nature ; and the least infringement on those rights is a 
declaration of war against the very basis of the social com- 
pact. 

*' But our churches — the primitive and Puritan churches 



202 APPENDIX. 

of New England — have another advantage, which though 
less vital is of the same sort with the one just described, 
and is essential to its full enjoyment. Their liberty of do- 
ing good, guarded as it is against legal and governmental 
encroachment, is at the same time unrestrained by eccle- 
siastical jurisdiction or authority. There are forms and 
constitutions of what is called church government, under 
which churches, yes, and individuals, are so carefully 
guarded against error that they are almost equally guard- 
ed against truth, and are so strictly restrained from doing 
wrong that they have little liberty left of doing right. But 
with us there are neither canons nor constitutions to pre- 
vent improvement and enterprise in active Christianity, 
or to resist the reformation of prescriptive errors. In our 
churches, whatever effort seems to promise good, whatever 
measure experience or common sense shows to be well 
fitted to promote the conversion of sinners in the congre- 
gation, or the revival and increase of piety in the brother- 
hood — whatever method of operation is effectual to stay 
the progress of destructive evils, or promote the spread of 
knowledge and holiness — may be undertaken at once, 
without asking leave of presbytery or prelate, and without 
waiting for the tardy approbation of conference or conven- 
tion. The way is open for every one of all these church- 
es to do all the good it can. If they fail to exert their ut- 
most power for the advancement of the world's salvation, 
it cannot be said to excuse them, that they were hindered 
by the interference of civil power, or by the usurpations 
and the vis inerticB of ecclesiastical lecrislation. 

C5 

*' Our second remark is, The organization of these 
churches is such as to call into useful employment every 
gift of every member. It vvill not be thought wrong to ad- 
vert here to the fact that, under some forms of organiza- 
tion, it is for the ordained ministry alone to teach, to ex- 
hort, to council, to bear any part in the administration of 
discipline, or to lead their fellow Christians in any devo- 
tional exercises. Under such a system, what is required 
on the part of church-members is not intelligence, not wis- 
dom to debate and advise in matters of common interest, 
not the power to stir up the minds of others to zeal and 
diligence in the work of God, not the gift of leading the 



APPENDIX. 203 

thoughts and desires of others in becoming words to the 
throne of grace, but instead of all these, a passive obse- 
quiousness to ecclesiastical rulers. Thus a man may be 
endowed with every gift, yet if he sustain no office, what 
are his gifts all worth — they must lie dormant. There 
are other forms of government which do not carry the sepa- 
ration between officers and laity in the church to such an 
extreme, but which are still encumbered with the same 
disadvantage in a less degree. There are churches in 
which a talent for exhortation or for leading in prayer, is 
readily enough called into exercise, but a talent for coun- 
sel, a cool judgment, skill in the adjustment of difficulties, 
and activity and accuracy in the details of business, are of 
no use, save as the possessor happens to be invested with 
some official character. In a church, for example, which 
puts all its affairs into the hands of a pastor and three or 
four elders, what is the need of intelligence and wisdom, 
or of deliberate and independent thought, or of anything 
but obedience on the part of the brethren. But in the 
churches of which we now speak, as all affairs are left in 
the hands of the brotherhood, so every member of the bro- 
therhood is sure to have calls enough for the exercise of 
whatever gifts he possesses. Nay so much depends on 
the diligence, the faithfulness, and the wisdom of the 
brethren, so obvious is the necessity for an intelligent and 
efficient laity, that nothing can tend, more effectually than 
this constant demand, to secure a constant supply of the 
requisite activity and knowledge. As the result, it may 
be stated without boasting, that so numerous a body of 
churches, better instructed in respect to the great doc- 
trines of the Christian faith, or better prepared and train- 
ed for active usefulness in the kingdom of God, cannot 
be found in all the world. Thus these churches are all, 
save here and there a case of lamentable delinquency, so 
many schools for the cultivation and employment of all 
those gifts by which believers can benefit each other, or 
promote the kingdom of God. Thus the churches of New 
England may naturally be expected to embody, always, a 
great amount of disciplined and practiced moral power — 
power which may be wielded to vast effect for the univer- 
sal advancement of the cause of holiness. 



204 APPENDIX. 

'* Thirdly, the power and of course the responsibility of 
these churches is augmented by their mutual communion 
and intercourse. While they acknowledge no common 
authority over them, other than the authority of common 
sense and of the word of God ; they are not, as is some- 
times thought, so many independent and isolated bodies, 
with no bond of union, and no perception of common in- 
terests and duties. All the acts of the communion of 
churches, are mutually rendered at least as truly and faith- 
fully, as in any other community of churches whatever. 
They are really and truly united — one spirit circulates 
through the whole communion — the prosperity of one por- 
tion is felt by all — the zeal of one tends to awaken every 
other — opinion, thought, feeling, pass from one to another 
with no obstruction. What facilities does this afford for 
the exertion of a combined and resistless moral influence. 
What responsibility doss it throw upon these churches. 

^' Fourthly, these churches are blessed with a ministry, 
evangelical, enlightened, and united. A few indeed of 
the churches built by our fathers, on the foundation of the 
prophets and apostles, Jesus Christ being the chief corner- 
stone, have departed from the faith and have ceased to be 
numbered among the churches. We speak not of them 
but of the thousand that remain, and that acknowledge 
each other as the depositaries of the precious faith which 
has made New England what it is ; and we say that these 
churches are blessed with a ministry eminently evangeli- 
cal. Hardly a pulpit can be found, in which the great doc- 
trines of the gospel are not exhibited with a clearness and 
consistency not often known in other countries. Among 
the thousand Congregational pastors of New England, how 
rarely can one be found, who preaches either an antinomi- 
an or an Arminian gospel — who either covers up the obli- 
gations of the sinner, or obscures and hides the sove- 
reignty of the Creator, — who either extenuates man's 
guilt and administers opiates to his slumbering conscience, 
by denying his ability as an agent, or neglects to teach 
him his dependence on the Lord Jesus alone, for righte- 
ousness, sanctiiication, and redemption. How rarely can 
one be found, to whose ministry God does not set the seal 
of his approbation, in the conversion and sanctification of 
souls. 



APPENDIX* 205 

" At the same time, the pastors of these churches, to a 
greater extent than can be affirmed of any equal body of 
churches in the world, are enlightened and well instructed. 
While we are tied up by no rules which forbid the calling 
of any man to the pastoral office, whom God has endowed 
with such gifts and graces as give good promise of success, 
yet, such is the force of public opinion, so favorable are 
the arrangements of God's providence, that hardly any are 
set to feed the flock of God, whose minds are not cultiva- 
ted and disciplined by general study, and none at all who 
have not given serious attention, to gain a thorough, com- 
prehensive and consistent knowledge of the system of truth 
contained in the Bible. Theology is more studied, and 
from the beginning has been more studied, in New Eng- 
land than any where else in the world. The result is that 
the divines of New England, the Edwardses, and Bella- 
mys, and Dwights of former days, not to mention the 
names of others who adorn and enlighten the present gen- 
eration, are at this hour giving lessons in the knowledge 
of the word of God to the churches of all protestant Chris- 
tendom. 

** There is a reason for this. The very constitution of 
these churches is such that they cannot live without an 
enlightened and able ministry. If other churches have 
their imposing liturgies and magnificent ceremonies, their 
towering hierarchies, their sacerdotal garments, their min- 
isters whose mysterious functions open and shut the king- 
dom of heaven ; it is not so with these. If other churches 
have their strong systems of ecclesiastical government, 
putting every thing into the hands of a combined and as- 
sociated clergy, and making the power of that clergy so 
strong that the people cannot resist it without convulsive 
revolution ; it is not so with these. In these churches the 
minister has no power but the power which grows out of the 
confidence of the people in his personal character, and the 
power of the truth which he preaches ; and therefore if he is 
to be any thing, he must be not only a man of unimpeacha- 
ble integrity and purity, but a man of intelligence, and es- 
pecially of intelligence on the subject of theology. Such, 
to a happy extent, are the pastors of these churches. 

'* Nor is this all ; the ministers of the New England 
18 



206 APPENDIX. 

churches are, and with few exceptions always have been, 
eminently harmonious in their views, and united in action. 
Freedom of thought they have always held to be their priv- 
ilege as men, and their duty as teachers of religion ; and 
of course they have always entertained some diversity of 
views, respecting various explanations and defences of the 
principles of their common faith. Often there has been 
controversy among them ; and sometimes controversy has 
waxed warm, and in its style and spirit has shown that 
good men are compassed about with infirmity. Yet as 
there has been no ecclesiastical power to stimulate the 
zeal of factions, and no mitred dignity to waken clerical 
ambition ; so, however individuals may have been affected^ 
these debates have generated no distinct and permanent 
parties which could not give each other the right hand of 
Christian fellowship, none which could not render to each 
other all the offices of Christian brotherhood, none which 
could not labor side by side in love, none which could not 
stand shoulder to shoulder in the onset against error and sin . 

'* With such a ministry to teach them, and to lead them 
on in works of Christian zeal, what may not these church- 
es accomplish, if pastors and people will remember their 
responsibility, and be faithful to their trust. 

*' Fifthly ; the responsibility of these churches will ap- 
pear in a strong light, if we consider the relations in which 
they stand as the churches of Neiv England, and the ad- 
vantages which such a location and connection gives them. 

*' They are the churches of New England. Other 
churches there are on the same soil, accepted of God and 
honored of men. But these churches are more in number 
than all the others put together ; they have greater resour- 
ces than all the others; they are coeval with the country; 
their history is the history of all that makes the heart of a 
New Englander beat high with emotion ; all the peculiar 
institutions of New England were planted simultaneously 
with them, have grown up and flourished with them, and are 
inseparably intertwined with them, from the root to the 
topmost branches. Other churches there are, which do not 
dishonor their name ; but to these churches, not less than 
to all the others, do men look as the keepers and guardians 
of the truth, as the protectors of morality, as the supporters 



APPENDIX. 207 

of all good institutions, and as the great security for what- 
ever is worth keeping in the venerable puritan character 
of New England. 

'* What then is New England, and what is its position 
in respect to this country and in respect to the world ? 
First, it is a region, the population of which, compactly 
settled, distinguished by general intelligence, industry, so- 
briety and enterprise, and trained for successive genera- 
tions in a reverence for the Bible, and for the institutions 
of the Christian religion, presents the fairest field for a 
more complete and glorious triumph of the gospel over an 
entire people, than has ever yet been witnessed. Next, 
Nev/ England is even yet the great nursery of the nation ; 
— from these green hills and quiet vales, from these busy 
cities and resounding shores, proceeds that stream of emi- 
gration which is spreading life, civilization, wealth and 
power over the whole continent. Next, it is the chief 
fountain of ir.telliorence and thouo;ht for the whole nation. 
Where is it that every citizen can read and write? Where 
are the great places of resort for education, from every State 
and district in the Union ? Whither do schools and infant 
institutions of learning, all over the land, look for teachers ? 
Where and by whom, are one half of the books read by 
the American people, manufactured? Who are the pro- 
fessional men of every part of the country, and where were 
they trained for their employments and their influence ? 
Again, New England is the great source of moral influ- 
eiice for the nation. Who are they that form churches 
on the frontiers, and are foremost among the settlers of 
the wilderness in building houses of worship, and setting 
up Sabbath Schools, and securing the ordinances of reli- 
gion ? Whence flow the streams of the water of salvation 
that make the desolate places rejoice? Yet once more, 
In New England are the main resources of almost every 
institution and enterprise in the country, which aims at 
the renovation of the world. Who are they that go forth 
with adventurous feet into every clime, publishing the 
word of God ? Who are they that toil among the heathen, 
or endure bonds and imprisonment for the gospel of Christ 
and the liberties of man, or have lain down prematurely 
in the graves of martyrs far away from their fathers' sepul- 



208 APPENDIX. 

chres? How many of them all are the sons of New Eng- 
land? Where are the resources, whence the contribu- 
tions, by which such efforts are sustained ? How soon 
would every enterprise which looks beyond the limits of 
our own country faint and languish if New England were 
blotted out, or if these churches should utterly abandon 
their duty ? 

*' Sixthly, The character of the age affords these 
churches incalculable advantages and facilities for the ac- 
complishment of great results. The times are times of 
change and revolution every where. In this country the 
generation now coming upon the stage is to decide in a 
great measure the destinies of all posterity. The world it- 
self seems agitated, tremulous, half dissolved, and ready to 
take, under whatever influences may be applied, some new 
shape and impress. * * ^ And have not the churches of 
New England much to do in such times as these ? 

"Seventhly, These churches have always been eminent- 
ly blessed by the outpouring of the Spirit of God. 
# ■" # # * # * 

** How much then, in view of all these particulars, is de- 
pending on the continued and increasincr purity, diligence, 
holiness and zeal of the New England churches. If these 
churches should prove recreant and reprobate — if they 
should become cold, worldly, corrupt — if through their 
sloth darkness should come in to cover the land consecra- 
ted by the prayers, and rich with the *' garnered dust," of 
the puritans — O what hopes on which the minds of an- 
gels are now intent, would be blasted. But if these 
churches are faithful to their Savior, faithful to themselves, 
and faithful to those crreat interests of the human race 

CD 

which are committed, as it were, to their keeping — how 
may they spread the triumphs of the gospel — how may 
they hold up the light of God's salvation till its beams 
shall flash broad and brio-ht over the nations of a dying 
world.'' 



END. 



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